Rev 11:7, 13:1, 11 | Barnes | STEP | Verse 7. And when they shall have finished their testimony . Professor Stuart renders this, "And whenever they shall have finished their testimony." The reference is undoubtedly to a period when they should have faithfully borne the testimony which they were appointed to bear. The word here rendered "shall have finished"-- τελεσωσι, from τελεω--means properly to end, to finish, to complete, to accomplish. It is used, in this respect, in two senses-- either in regard to time , or in regard to the end or object in view, in the sense of perfecting it , or accomplishing it . In the former sense it is employed in such passages as the following: , "Till the thousand years should be fulfilled ;" "Ye shall not have gone over the cities of Israel [Gr., ye shall not have finished the cities of Israel] till the Son of man be come"--that is, ye shall not have finished passing through them; , "When Jesus had made an end [Gr., finished ] of commanding his twelve disciples;" , "I have finished my course." In these passages it clearly refers to time . In the other sense it is used in such places as the following: , "And shall not the uncircumcision which is by nature, if it fulfil the law;" that is, if it accomplish, or come up to the demands of the law; , "If ye fulfil the royal law according to the Scriptures." The word, then, may here refer not to time , meaning that these events would occur at the end of the "thousand two hundred and threescore days," but to the fact that what is here stated would occur when they had completed their testimony in the sense of having testified all that they were appointed to testify; that is, when they had borne full witness for God, and fully uttered his truth. Thus understood, the meaning here may be that the event here referred to would take place, not at the end of the 1260 years, but at that period during the 1260 years when it could be said with propriety that they had accomplished their testimony in the world, or that they had borne full and ample witness on the points entrusted to them. The beast . This is the first time in the book of Revelation in which what is here called "the beast" is mentioned, and which has so important an agency in the events which it is said would occur. It is repeatedly mentioned in the course of the book, and always with similar characteristics, and as referring to the same object. Here it is mentioned as "ascending out of the bottomless pit;" in , as "rising up out of the sea;" in , as "coming up out of the earth." It is also mentioned with characteristics appropriate to such an origin, in , (twice,) , (twice,) , (twice,) , (twice,) , (twice,) , (twice;) . The word here used--θηριον--means properly a beast, a wild beast , . It is once used topically of brutal or savage men, . Elsewhere, in the passages above referred to in the Apocalypse, it is used symbolically. As employed in the book of Revelation, the characteristics of the "beast" are strongly marked. (a) It has its origin from beneath--in the bottomless pit; the sea; the earth, . (b) It has great power , . (c) It claims and receives worship, . (d) It has a certain "seat" or throne from whence its power proceeds, . (e) It is of scarlet colour, . (f) It receives power conferred upon it by the kings of the earth, . (g) It has a mark by which it is known, . (h) It has a certain " number ;" that is, there are certain mystical letters or figures which so express its name that it may be known, . These things serve to characterize the "beast" as distinguished from all other things, and they are so numerous and definite, that it would seem to have been intended to make it easy to understand what was meant when the power referred to should appear. In regard to the origin of the imagery here, there can be no reasonable doubt that it is to be traced to Daniel, and that the writer here means to describe the same "beast" which Daniel refers to in . The evidence of this must be clear to any one who will compare the description in Daniel, (chapter 8) with the minute details in the book of Revelation. No one, I think, can doubt that John means to carry forward the description in Daniel, and to apply it to new manifestations of the same great and terrific power--the power of the fourth monarchy--on the earth. For full evidence that the representation in Daniel refers to the Roman power prolonged and perpetuated in the Papal dominion, I must refer the reader to Barnes on "Da 7:25" . It may be assumed here that the opinion there defended is correct, and consequently it may be assumed that the "beast" of this book refers to the Papal power. That ascendeth out of the bottomless pit . . This would properly mean that its origin is the nether world; or that it will have characteristics which will show that it was from beneath. The meaning clearly is, that what was symbolized by the beast would have such characteristics as to show that it was not of Divine origin, but had its source in the world of darkness, sin, and death. This, of course, could not represent the true church, or any civil government that is founded on principles which God approves. But if it represent a community pretending to be a church, it is an apostate church; if a civil community, it is a community the characteristics of which are that it is controlled by the Spirit that rules over the world beneath. For reasons which we shall see in abundance in applying the descriptions which occur of the "beast," I regard this as referring to that great apostate power which occupies so much of the prophetic descriptions--the Papacy. Shall make war against them . Will endeavour to exterminate them by force. This clearly is not intended to be a general statement that they would be persecuted , but to refer to the particular manner in which the opposition would be conducted. It would be in the form of " war ;" that is, there would be an effort to destroy them by arms. And shall overcome them . Shall gain the victory over them; conquer them--νικησειαυτους. That is, there will be some signal victory in which those represented by the two witnesses will be subdued. And kill them . That is, an effect would be produced as if they were put to death. They would be overcome; would be silenced; would be apparently dead. Any event that would cause them to cease to bear testimony, as if they were dead, would, be properly represented by this. It would not be necessary to suppose that there would be literally death in the case, but that there would be some event which would be well represented by death--such as an entire suspension of their prophesying in consequence of force. (a) "beast" (b) "make war"

Revelation of John 11:7

Verse 7. And when they shall have finished their testimony. Professor Stuart renders this, "And whenever they shall have finished their testimony." The reference is undoubtedly to a period when they should have faithfully borne the testimony which they were appointed to bear. The word here rendered "shall have finished"-- τελεσωσι, from τελεω--means properly to end, to finish, to complete, to accomplish. It is used, in this respect, in two senses-- either in regard to time, or in regard to the end or object in view, in the sense of perfecting it, or accomplishing it. In the former sense it is employed in such passages as the following: Rev 20:3, "Till the thousand years should be fulfilled;" Mt 10:23 "Ye shall not have gone over the cities of Israel [Gr., ye shall not have finished the cities of Israel] till the Son of man be come"--that is, ye shall not have finished passing through them; Mt 11:1, "When Jesus had made an end [Gr.,finished] of commanding his twelve disciples;" 2Ti 4:7, "I have finished my course." In these passages it clearly refers to time. In the other sense it is used in such places as the following: Rom 2:27, "And shall not the uncircumcision which is by nature, if it fulfil the law;" that is, if it accomplish, or come up to the demands of the law; Jas 2:8, "If ye fulfil the royal law according to the Scriptures." The word, then, may here refer not to time, meaning that these events would occur at the end of the "thousand two hundred and threescore days," but to the fact that what is here stated would occur when they had completed their testimony in the sense of having testified all that they were appointed to testify; that is, when they had borne full witness for God, and fully uttered his truth. Thus understood, the meaning here may be that the event here referred to would take place, not at the end of the 1260 years, but at that period during the 1260 years when it could be said with propriety that they had accomplished their testimony in the world, or that they had borne full and ample witness on the points entrusted to them.

The beast. This is the first time in the book of Revelation in which what is here called "the beast" is mentioned, and which has so important an agency in the events which it is said would occur. It is repeatedly mentioned in the course of the book, and always with similar characteristics, and as referring to the same object. Here it is mentioned as "ascending out of the bottomless pit;" in Rev 13:1, as "rising up out of the sea;" in Rev 13:11, as "coming up out of the earth." It is also mentioned with characteristics appropriate to such an origin, in Rev 13:2-4, (twice,) Rev 13:11-12, (twice,) Rev 13:14, (twice,) Rev 13:15, (twice,) Rev 13:17-18, 14:9,11 Rev 15:2, 16:2,10,13, 17:3,7-8, (twice,) Rev 17:11-13,16-17 Rev 19:19-20, (twice;) Rev 20:4,10. The word here used--θηριον--means properly a beast, a wild beast, Mk 1:13, Acts 10:12, 11:6, 28:4-5, Heb 12:20, Jas 3:7, Rev 6:8. It is once used topically of brutal or savage men, Tit 1:12. Elsewhere, in the passages above referred to in the Apocalypse, it is used symbolically. As employed in the book of Revelation, the characteristics of the "beast" are strongly marked.

(a) It has its origin from beneath--in the bottomless pit; the sea; the earth, Rev 11:7, 13:1,11.

(b) It has great power, Rev 13:4,12, 17:12-13.

(d) It has a certain "seat" or throne from whence its power proceeds, Rev 16:10.

(e) It is of scarlet colour, Rev 17:3.

(f) It receives power conferred upon it by the kings of the earth, Rev 17:13.

(g) It has a mark by which it is known, Rev 13:17, 19:20.

(h) It has a certain "number;" that is, there are certain mystical letters or figures which so express its name that it may be known, Rev 13:17-18. These things serve to characterize the "beast" as distinguished from all other things, and they are so numerous and definite, that it would seem to have been intended to make it easy to understand what was meant when the power referred to should appear. In regard to the origin of the imagery here, there can be no reasonable doubt that it is to be traced to Daniel, and that the writer here means to describe the same "beast" which Daniel refers to in Dan 7:7. The evidence of this must be clear to any one who will compare the description in Daniel, (chapter 8) with the minute details in the book of Revelation. No one, I think, can doubt that John means to carry forward the description in Daniel, and to apply it to new manifestations of the same great and terrific power--the power of the fourth monarchy--on the earth. For full evidence that the representation in Daniel refers to the Roman power prolonged and perpetuated in the Papal dominion, I must refer the reader to Barnes on "Da 7:25". It may be assumed here that the opinion there defended is correct, and consequently it may be assumed that the "beast" of this book refers to the Papal power.

That ascendeth out of the bottomless pit. Rev 9:1. This would properly mean that its origin is the nether world; or that it will have characteristics which will show that it was from beneath. The meaning clearly is, that what was symbolized by the beast would have such characteristics as to show that it was not of Divine origin, but had its source in the world of darkness, sin, and death. This, of course, could not represent the true church, or any civil government that is founded on principles which God approves. But if it represent a community pretending to be a church, it is an apostate church; if a civil community, it is a community the characteristics of which are that it is controlled by the Spirit that rules over the world beneath. For reasons which we shall see in abundance in applying the descriptions which occur of the "beast," I regard this as referring to that great apostate power which occupies so much of the prophetic descriptions--the Papacy.

Shall make war against them. Will endeavour to exterminate them by force. This clearly is not intended to be a general statement that they would be persecuted, but to refer to the particular manner in which the opposition would be conducted. It would be in the form of "war;" that is, there would be an effort to destroy them by arms.

And shall overcome them. Shall gain the victory over them; conquer them--νικησειαυτους. That is, there will be some signal victory in which those represented by the two witnesses will be subdued.

And kill them. That is, an effect would be produced as if they were put to death. They would be overcome; would be silenced; would be apparently dead. Any event that would cause them to cease to bear testimony, as if they were dead, would, be properly represented by this. It would not be necessary to suppose that there would be literally death in the case, but that there would be some event which would be well represented by death--such as an entire suspension of their prophesying in consequence of force.

(a) "beast" Rev 17:8 (b) "make war" Dan 7:21, Zech 14:2

Revelation of John 13:1

CHAPTER XIII ANALYSIS OF THE CHAPTER

This chapter is closely connected with chap. xii., which is properly introductory to this and to the subsequent portions of the book to chap. xx. See the Analysis of the book. The vision in this chapter is of two distinct "beasts," each with peculiar characteristics, yet closely related, deriving their power from a common source; aiding each other in the accomplishment of the same object, and manifestly relating to the same power under different forms. To see the design of the chapter, it will be necessary to exhibit the peculiar characteristics of the two "beasts," and the points in which they resemble each other, and sustain each other.

I. The characteristics of the beasts.

A. The characteristics of the first beast, Rev 13:1-10.

(a) It comes up out of the sea, (Rev 13:1)--out of the commotion, the agitation of nations--a new power that springs up from those disturbed elements.

(b) It has seven heads, and ten horns, and upon its horns ten crowns or diadems, Rev 13:1.

(c) In its general form, it resembles a leopard; its feet are like those of a bear; its mouth like that of a lion. Its connexion with the great "dragon"--with Satan--is indicated by, the statement that it derives its "power, and its seat, and its authority from him, (Rev 13:2;) a striking representation of the fact that the civil or secular Roman power which supported the church of Rome through all its corrupt and bloody progress was the putting forth of the power of Satan on the earth.

(d) One of the heads of this beast is "wounded to death;" that is, with a wound that is in itself mortal. This wound is, however, in some way as yet unexplained, so healed that the vitality yet remains, and all the world pays homage to the beast, Rev 13:3. A blow is aimed at this authority which seems to be fatal; and there is some healing or restorative process by which its power is recovered, and by which the universality of its dominion and influence is again restored.

(e) The effect of this is, that the world renders homage really to the "dragon," the source of this power, though in the form of adoration of the "beast," re 13:4. That is, while the outward homage is rendered to the "beast," the real worship is that of the "dragon," or Satan. This beast is regarded as

(1) incomparable--"Who is like unto the "beast?" and

(2) invincible--"Who is able to war with him?"

(f) In this form the beast is endowed with a mouth that "speaks great things and blasphemies," Rev 13:5; that is, the power here referred to is arrogant, and reviles the God of heaven.

(g) The time during which he is to continue is "forty and two months;" that is, twelve hundred and sixty days, or twelve hundred and sixty years. Rev 11:2.

(h) The characteristics of this beast, and of his dominion, are these:

(1.) He opens his mouth in blasphemy against God, and his church, and all holy beings, Rev 13:6.

(2.) He makes war with the saints and overcomes them, Rev 13:7.

(3.) He asserts his power over all nations, Rev 13:7.

(4.) He is worshipped by all that dwell on the earth, whose names are not in the book of life, Rev 13:8.

(i) All are called on to hear--as if the announcement were important for the church, Rev 13:9.

(j) The result or issue of the power represented by this monster, Rev 13:10. It had led others into captivity, it would itself be made captive; it had been distinguished for slaying others, it would itself feel the power of the sword. Until this is accomplished, the patience and faith of the saints must be sorely tried, Rev 13:10.

B. The characteristics of the second beast, Rev 13:11-18.

(a) It comes out of the earth, (Rev 13:11)--having a different origin from the former; not springing from troubled elements, as of nations at strife, but from that which is firm and established--like the solid earth.

(b) It has two horns like a lamb, but it speaks as a dragon, Rev 13:11. It is apparently mild, gentle, lamb-like, and inoffensive; but it is, in fact, arrogant, haughty, and imperative.

(c) Its dominion is co-extensive with that of the first beast, and the effect of its influence is to induce the world to do homage to the first beast, Rev 13:12.

(d) It has the power of performing great wonders, and particularly of deceiving the world by the "miracles" which it performs. This power is particularly manifested in restoring what might be regarded as an "image" of the beast which was wounded, though not put to death, and by giving life to that image, and causing those to be put to death who will not worship it, Rev 13:13-15.

(e) This beast causes a certain mark to be affixed to all, small and great, and attempts a jurisdiction over all persons, so that none may buy or sell, or engage in any business, who have not the mark affixed to them; that is, the power represented attempts to set up a control over the commerce of the world, Rev 13:16,17.

(f) The way by which the power here referred to may be known is by some proper application of the number 666. This is stated in an enigmatical form, and yet with such clearness that it is supposed that it would be sufficient to indicate the power here referred to.

II. Points in which the two beasts resemble or sustain each other. It is manifest on the slightest inspection of the characteristics of the "beasts" referred to in this chapter, that they have a close relation to each other; that, in important respects, the one is designed to sustain the other, and that both are manifestations or embodiments of that one and the same power represented by the "dragon," Rev 13:4. He is the great original source of power to both, and both are engaged in accomplishing his purposes, and are combined to keep up his dominion over the earth. The points of resemblance which it is very important to notice are the following:--

(1.) They have the same origin; that is, they both owe their power to the "dragon," and are designed to keep up his ascendency in human affairs, Rev 12:3, 13:2,4,12.

(2.) They have the same extent of power and dominion.

FIRST BEAST SECOND BEAST

The world wonders after the He exercises all the power of

beast, Rev 13:3. They worship the first beast, Rev 3:12. He

the dragon and the beast causes the earth and them which dwell

Rev 13:4, and all that dwell therein to worship the first beast.

upon the earth shall worship him Rev 13:12. He has power to give

Rev 13:8 life unto the image of the beast

Rev 13:15. He sets up jurisdiction

over the commerce of the world

Rev 13:16,17

(3.) They do the same things. First Beast Second Beast

The dragon gives power to the He exercises all the power of

beast, ver. 4. There is given unto the first beast, ver. 12. He does

him a mouth speaking great things great wonders, ver. 13. He makes

and blasphemies, ver. 5. He opens fire come down from heaven in

his mouth in blasphemy against the sight of men, ver. 13. He

God, ver. 6. It is given him to performs miracles, ver. 14. He

make war with the saints, and to causes that as many as would not

overcome them, ver. 7. worship the first beast should be

killed, ver. 15. He claims dominion

over all, vers. 16, 17.

(4.) The one is the means of healing the wounded head of the other, and of restoring its authority. FIRST BEAST SECOND BEAST

One of his heads is, as it were, Has power to heal the wound

wounded to death: a wound that of the first beast, ver. 12; for it

would be mortal if it were not is manifest that the healing

healed ver. 3. comes from some influence of the

second beast.

(5.) The one restores life to the other when dying. FIRST BEAST SECOND BEAST

Is wounded, ver. 3, and his Causes an "image" of the first

power manifestly becomes ex- beast- something that should

hausted. resemble that, or be the same

power revived, to be made, and

to be worshipped, ver. 15.

(6.) They have the same general characteristics. FIRST BEAST SECOND BEAST

Has a mouth given him to speak Speaks like a dragon, ver. 11;

great things and blasphemies, ver. deceives those that dwell upon

5; opens his mouth in blasphemy, the earth, ver. 14; is a persecut-

ver. 6; blasphemes the name of ing power--causing those who

God, and his tabernacle, and his would not worship the image of

people, ver. 6; makes war with the the first beast to be killed, ver.

saints and overcomes them, ver. 7. 15.

From this comparison of the two beasts, the following things are plain:

(1.) That the same general power is referred to, or that they are both modifications of one general dominion on the earth: having the same origin, having the same locality, and aiming at the same result.

(2.) It is the same general domination prolonged; that is, the one is, in another form, but the continuation of the other.

(3.) The one becomes weak, or is in some way likely to lose its authority and power, and is revived by the other; that is, the other restores its waning authority, and sets up substantially the same dominion again over the earth, and causes the same great power to be acknowledged on the earth.

(4.) The one runs into the other; that is, one naturally produces, or is followed by the other.

(5.) One sustains the other.

(6.) They, therefore, have a very close relation to each other: having the same object; possessing the same general characteristics; and accomplishing substantially the same thing on the earth. What this was, will be better seen after the exposition of the chapter shall have been made. It may be sufficient here to remark, that, on the very face of this statement, it is impossible not to have the Roman power suggested to the mind, as a mighty persecuting power, in the two forms of the civil and ecclesiastical authority, both having the same origin; aiming at the same object; the one sustaining the other; and both combined to keep up the dominion of the great enemy of God and man upon the earth. It is impossible, also, not to be struck with the resemblance, in many particulars, between this vision and that of Daniel, Dan 7 and to be impressed with the conviction that they are intended to refer to the same kingdom in general, and to the same events. But this will be made more manifest in the exposition of the chapter.

Verse 1. And I stood upon the sand of the sea. The sand upon the shore of the sea. That is, he seemed to stand there, and then had a vision of a beast rising out of the waters. The reason of this representation may, perhaps, have been that among the ancients the sea was regarded as the appropriate place for the origin of huge and terrible monsters. --Prof. Stuart, in loc. This vision strongly resembles that in Dan 7:2, seq., where the prophet saw four beasts coming up in succession from the sea. Dan 7:2. In Daniel, the four winds of heaven are described as striving upon the great sea, (Dan 7:2,) and the agitated ocean represents the nations in commotion, or in a state of disorder and anarchy, and the four beasts represent four successive kingdoms that would spring up. Dan 7:2. In the passage before us, John indeed describes no storm or tempest, but the sea itself, as compared with the land (Rev 13:11) represents an agitated or unsettled state of things, and we should naturally look for that in the rise of the power here referred to. If the reference be to the civil or secular Roman power that has always appeared in connexion with the Papacy, and that has always followed its designs, then it is true that it rose amidst the agitations of the world, and from a state of commotion that might well be represented by the restless ocean. The sea in either case naturally describes a nation or people, for this image is frequently so employed in the Scriptures. Compare as above, Dan 7:2, Ps 65:7, Isa 60:5, Rev 10:2. The natural idea, therefore, in this passage, would be that the power that was represented by the "beast" would spring up among the nations, when restless or unsettled, like the waves of the ocean.

And saw a beast. Daniel saw four in succession, (Dan 7:3-7,) all different, yet succeeding each other; John saw two in succession, yet strongly resembling each other, Rev 13:1,11. On the general meaning of the word beast--θηριον-- Rev 11:7. The beast here is evidently a symbol of some power or kingdom that would arise in future times. Dan 7:3. Having seven heads. So also the dragon is represented in Rev 12:3.

Rev 12:3. The representation there is of Satan, as the source of all the power lodged in the two beasts that John subsequently saw. In Rev 17:9, referring substantially to the same vision, it is said that "the seven heads are seven mountains;" and that there can be no difficulty, therefore, in referring this to the seven hills on which the city of Rome was built, (compare Barnes on "Re 12:3",) and consequently this must be regarded as designed, in some way, to be a representation of Rome.

And ten horns. See this also explained in Barnes on "Re 12:3". Compare also the more extended illustration in Barnes on "Da 7:25" seq. The reference here is to Rome, or the one Roman power, contemplated as made up of ten subordinate kingdoms, and therefore subsequently to the invasion of the Northern hordes, and to the time when the Papacy was about to rise. Compare Rev 17:12: "And the ten horns which thou sawest are ten kings, [marg. kingdoms,] which have received no kingdom as yet, but receive power as kings with the beast." For a full illustration of this, see Barnes on the close of Daniel 7.

And upon his horns ten crowns. Greek, ten diadems. Rev 12:3. These indicated dominion or authority. In Rev 12:3, the "dragon is represented as having seven diadems on his head; here, the beast is represented as having ten. The dragon there represents the Roman domination as such, the seven-hilled, or seven-headed power, and, therefore, properly described as having seven diadems; the beast here represents the Roman power, as now broken up into the ten dominations which sprung up (see notes on Daniel as above) from the one original Roman power, and that became henceforward the supporters of the Papacy, and, therefore, properly represented here as having ten diadems. And upon his heads the name of blasphemy. That is, the whole power was blasphemous in its claims and pretensions. The word blasphemy here seems to be used in the sense that titles and attributes were claimed by it which belonged only to God. On the meaning of the word blasphemy, Mt 9:3; Mt 26:65. The meaning here is, that each one of these heads appeared to have a frontlet, with an inscription that was blasphemous, or that ascribed some attribute to this power that properly belonged to God; and that the whole power thus assumed was in derogation of the attributes and claims of God. In regard to the propriety of this description considered as applicable to the Papacy, 2Thes 2:4.

(a) "beast" Dan 7:2 (b) "seven heads" Rev 12:3, 17:3,9,12 (1) "name" "names"

Revelation of John 13:11

Verse 11. And I beheld another beast. Compare Rev 13:1. This was so distinct from the first that its characteristics could be described, though, there was, in many points, a strong resemblance between them. The relations between the two will be more fully indicated in the Notes.

Coming up out of the earth. Prof. Stuart renders this, "ascending from the land." The former was represented as rising up out of the sea, (Rev 13:1;) indicating that the power was to rise from a perturbed or unsettled state of affairs--like the ocean. This, from that which was more settled and stable--as the land is more firm than the waters. It may not be necessary to carry out this image; but the natural idea as applied to the two forms of the Roman power supposed to be here referred to, would be that the former--the secular power that sustained the Papacy--rose out of the agitated state of the nations in the invasions of the Northern hordes, and the convulsions and revolutions of the falling empire of Rome; and that the latter, the spiritual power itself --represented by the beast coming up from the land--grew up under the more settled and stable order of things. It was comparatively calm in its origin, and had less the appearance of a frightful monster rising up from the agitated ocean. Compare Rev 13:1.

And he had two horns like a lamb. In some respects he resembled a lamb; that is, he seemed to be a mild, gentle, inoffensive animal. It is hardly necessary to say that this is a most striking representation of the actual manner in which the power of the Papacy has always been put forth--putting on the apparent gentleness of the lamb; or laying claim to great meekness and humility, even when deposing kings, and giving away crowns, and driving thousands to the stake, or throwing them into the dungeons of the Inquisition.

And he spake as a dragon. Rev 12:3. The meaning here is, that he spake in a harsh, haughty, proud, arrogant tone--as we should suppose a dragon would if he had the power of utterance. The general sense is, that while this "beast" had, in one respect--in its resemblance to a lamb--the appearance of great gentleness, meekness, and kindness, it had, in another respect, a haughty, imperious, and arrogant spirit. How appropriate this is, as a symbol, to represent the Papacy, considered as a spiritual power, it is unnecessary to say. It will be admitted, whatever may be thought of the design of this symbol, that if it was in fact intended to refer to the Papacy, a more appropriate one could not have been chosen.

(d) "another beast" Rev 11:7