Since then in this world some persons come to the light, and by faith unite themselves to the light and by faith unite themselves with God, but others shun the light and separate themselves from God, the Word of God comes preparing a fit habitation for both. For those indeed who are in the light, that they may derive enjoyment from it and from the good things contained in it; but for those in darkness, that they may partake in its calamities. . . . For this reason the apostle says, Because they did not receive the love of God, that they might be saved, therefore God shall also send them the operation of error, that they may believe a lie, that they all may be judged who have not believed the truth, but consented to unrighteousness.^[1] For when [antichrist] arrives, and of his own accord concentrates in his own person the apostasy, and accomplishes whatever he shall do according to his own will and choice, sitting also in the temple of God, his dupes will adore him as the Christ. Therefore he shall deservedly be cast into the lake of fire,^[2] [and this will happen according to divine appointment], God by his prescience, foreseeing all this at the proper time sending such a man, that they may believe a lie, that they all may be judged who did not believe the truth, but consented to unrighteousness.^[3]

Here a sea is mentioned, which above was called a bottomless pit from which this beast would ascend.^[1] In both instances a people is indicated. Indeed, he sees a people arising from a people, namely, a beast coming forth from a people. Normally beast is a designation of that which is hostile to the Lamb, but in a narrative one must determine from passage to passage what aspect of the beast is signified. For sometimes the devil is the beast, elsewhere the beast is his body or one of the heads of that beast such as the one which rises up although he seemed wounded unto death, which is a false imitation of the true faith. In other passages the beast might signify only the leaders. In this present passage the beast that rises from the sea refers to the body of the devil, which has ten horns and seven heads and diadems upon its horns and a blasphemous name upon its heads. And rightly is he said to be named with a name of blasphemy, since he desires to be regarded as God.

In the previous vision the holy Evangelist saw a sign in heaven, and behold, it says, a red dragon.^[1] But now he says that he saw a beast rising out of the sea, like a leopard. Moreover, in the following vision he sees another beast which rose out of the earth, and it had two horns like a lamb. Therefore, we have three beasts altogether, the first is in heaven, the second is from the sea, and the third is from the earth. Who the first and the third beast are is clear to everyone. The first is the dragon who was the author of evil, namely, Satan, who became apostate and exalted himself against God Almighty. The third is the antichrist. But this second beast who now lies before us in the vision, who is he? I think that he comes after the apostate dragon, that is, Satan who was the leader of the other demons—for many fell with Satan and were cast down to earth—and from this it is clear that the holy Scripture says that this leader of all the demons is condemned to the sea and to tartarus. And perhaps it speaks of him in this figurative way because of the disorder and turmoil in which he exists, recognizing also from whence he has fallen and into what condition he has come, and that he is kept for the judgment of the great day, as it is written.^[2] . . . But this second beast which now appears to us is introduced in the book of Job, conversing with God and seeking Job and bringing upon him many trials and even saying that he is come walking to and fro upon the earth under heaven.^[3] But it is not only the book of Job that speaks of him, but the Lord too makes mention of him when in the Gospel of John he says to the Jews, You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and as is his father.^[4] He calls the apostate dragon the father of the devil, namely, of this one who is present in this vision. For [Satan] is father as their leader and the author of the apostasy, even as the holy Abraham was called father of nations, since he was progenitor of the faith before them, as it was said of to him, I have made you the father of many nations.^[5] I saw a beast rising out of the sea, with ten horns and seven heads, with ten diadems upon his horns. He saw him coming out of the sea. For him it is an ascent, since he is elevated from the troubled, unstable life of people who have elected him to be their master. The ten horns testify to his powerful lordship, even as the seven heads suggest his various cunning deceits and tricks. For the numbers ten and seven are perfect numbers. The diadems upon his horns reveal that he has become a powerful force against humankind, since through deception we have willingly given ourselves over to him. And blasphemous names were upon his heads. Rightly does it say upon his heads, for he rages against himself and his own head and is insulting to God. And stripping worship from God, he grants it to himself.

I saw a beast rising out of the sea, that is, out of an evil people. That he was rising out means that he was coming into existence, even as the blooming flower comes forth from the root of Jesse. In the beast coming forth from the sea he signifies all impious who are the body of the devil.

Some have interpreted this beast to be a certain power, a leader of the other demons, who is second to Satan, and that after this beast the antichrist arises from the earth.^[1] However, according to holy Methodius and holy Hippolytus and others this beast is to be interpreted as the antichrist who comes from the tumultuous and rough sea of this life.^[2] The ten horns with the diadems and the seven heads signify the unity that the devil has with him—for these characteristics were interpreted above as also belonging to him.^[3] The ten horns and seven heads also signify the division of the earthly government at the end of time into ten, and the earthly government corresponds to this world, which is calculated as consisting of seven days and is divided into seven successive kingdoms. For this reason, Satan, who operates in him, is called the ruler of this age.^[4] A blasphemous name is upon its heads clearly refers to his supporters. For from the beginning these never ceased from blaspheming Christ until the accession of Constantine. But after him, [the emperors] Julian and Valens again slandered against Christ.

And I saw a beast rising out of the sea, like a leopard. This passage indicates that the kingdom of that time, the kingdom of the antichrist, will be commingled with a variety of nations and peoples. Its feet were like the feet of a bear, that is, they were of a strong and utterly filthy beast. He speaks of the leaders [of this kingdom] as his feet. And its mouth was like the mouths of lions. This means that the beast is armed by teeth intended for blood.^[1] For the mouth is his command and his tongue which proceed only for the purpose of the shedding of blood.

And the beast that I saw was like a leopard, because, I think, of his ability to turn quickly and quickly to form devious plans. And its feet were like a bear’s, it says, since they are sturdy and steadfast, that he might walk to and fro upon the earth under heaven,^[1] plotting against humankind. And its mouth was like a lion’s, for our adversary, the devil, prowls around like a lion, seeking someone to devour, as it is written.^[2] And to it the dragon gave his power. Without question the power of the apostate dragon inhabits these deceptions and wiles, for he has become for [the devil] both the instigator and the teacher of his works.

The beast is like a leopard because of the variety of nations; he is like a bear because of his maliciousness and madness; he is like a lion because of the strength of his body and the haughtiness of his mouth.^[1] At the time of the antichrist his kingdom will be [as a leopard], for it will contain a commixture of various nations and people; it will have feet as a bear in its leaders, and its commanding authority will be as the mouth [of a lion]. And the dragon gave him his power, for we see how the heretics, who have the power of the devil, are powerful in this world. For just as formerly it was the pagans who devastated the church, so now it is the heretics.

The kingdom of the Greeks is signified by the leopard; the Persians are signified by the bear; the Babylonians are signified by the lion. The antichrist, who will come as a king of the Romans, will rule over them and destroy their empires, when he beholds the clay toes of their feet, by which is indicated the destruction of a weak and brittle kingdom. Satan, that spiritual dragon, will give all of his authority to the antichrist, who through false signs and wonders will work for the ruination of those who are weak and unstable.

One of its heads was mortally wounded, but its mortal wound was healed.^[1] He is referring here to Nero. For it is a well-known fact that when the army sent by the Senate was following him, he cut his own throat. And he is the one whom, when he has been brought to life again, God will send as a king worthy of those who are worthy of him, namely, the Jews and those who persecute Christ, and he will send him as a christ such as the persecutors and the Jews deserve. And since he will bear another name, he will also undertake another life, so that they [the Jews] might receive him as the Christ. For Daniel said, he will not know the desire of women—he who himself is the most impure!—and he will know no god of his fathers.^[2] To be sure, he would not be able to seduce the people of the circumcision were he not to pose as a defender of the law. Finally, he will urge the saints, if he proves able to seduce them, to accept nothing other than circumcision. And so at last he will create a trust in himself, so that he will be called Christ by them. That he will come forth from hades, we have already mentioned through the words of Isaiah, water nourished him and the deep set him on high.^[3]

One of its heads refers to the antichrist, because there are seven heads not in regard to number but as a sign of the universality of that earthly kingdom that is hostile to the Lamb. It is evident that the dragon, that is, the devil, will give his authority and his throne to [the antichrist]. As in a good sense the soul of a righteous person is the seat of wisdom, so in an evil sense the enemy is said to give his throne to those whom he especially possesses and whom he uses for the seduction of others. Moreover, with God’s permission he frequently does amazing things through them, and he proceeds to so great a rashness that in imitation of the true Head and in order to delude the souls of [God’s] children, he claims that one of the seven heads resurrected as if it had died before and that he should be accepted instead of Christ, who actually accomplished this deed. And the nations which inhabit the earth wondered at the beast. . . . By earth he refers to those who are earthly and who desire to follow and to worship him, that is, those who in the antichrist are said to worship the dragon as in an image.

The inspired Evangelist himself would know the meaning of this. But, as it seems to me, the meaning is something like this. The death-bearing wound which the devil received on one of its heads was because of the reverent worship of Israel. But this was healed through their subsequent idolatry. And the whole earth followed the beast with wonder. How would this not be the case, since even the pious people of Israel came to worship him? And this is indicated in Isaiah, who in the person of God speaks to Israel: Because of you, my name is forever blasphemed among the nations.^[1] But with the beast they worshiped also the dragon who is the instigator and cause of such deception and deleterious wiles. . . . Those from Israel whom he conquered devise for him songs of praise, saying, Who is like the beast, and who can fight against it?

That which seemed wounded are the heretics who hypocritically seem to confess Christ and blaspheme since they do not believe as the catholic faith has it. They prophesy that he who was wounded is also raised again, for even Satan himself transfigures himself into an angel of light.^[1] Another interpretation might be that heresies are wounded by the catholics, for they are suppressed by the testimonies of the Scriptures. Yet, as though a wound of Satan they are revived and accomplish the works of Satan and do not cease from blaspheming and attracting whomever they can to his teachings. . . . [The dragon gave his power to the beast], for indeed the heretics possess power, especially the Arians.^[2] . . . And they adored the beast, saying, ‘Who is like the beast, and who can fight against it?’ To be sure, the heretics flatter themselves that no one believes better than they and that no one can conquer their people who are marked by the name of the beast. And it will be given to him by the devil himself, although with God’s permission, that he should speak haughty things and blasphemies, as the apostle says, There must be heresies in order that those who are genuine among you may be manifested.^[3]

That he had a head that was wounded indicates that one of his lieutenants, having been put to death, deceptively seems to be raised again by him through his sorcery, in a way similar to Simon the magician, who, in light of his magic tricks, was unmasked by the chief of the apostles.^[1] Or the phrase could indicate that the Roman Empire, having suffered a kind of wound through division, seems to be healed by a unified rule, as occurred at the time of Augustus Caesar. . . . The wonder directed at the antichrist will be transferred to the devil, who is working through him. For through him the devil will be worshiped, and through him he will seem, to those blinded in the eyes of the mind, to raise the dead and perform signs.

Since all were vanquished and placed under his feet, he was given a mouth uttering haughty and blasphemous words. By whom was it given? By those persons who had been deceived and had come to worship him. For such boasting comes from arrogance. And what is more haughty than saying, I will ascend to heaven; I will set my throne above the stars of heaven?^[1] And a little further down: I will make myself like the Most High.^[2] Isaiah here is lampooning him, since such claims are blasphemies against God. And it was allowed to exercise authority for forty-two months. We earlier noted that forty-two months indicates a short period of time, for compared with the unending ages, all time is short, even if it should seem to be very long. [He blasphemes God’s name and his dwelling] for such are the blasphemies against God spoken by the apostate. The dwelling of God is the holy angels, since God dwells among them. For if it is said concerning people, I will dwell among them and I will walk among them,^[3] how should one speak of the heavenly powers among whom God dwells?

With these months there is completed the three years and six months, which above were understood to refer to the quality of the present age. However, here the severity of the final persecution is especially foretold.^[1] For were one to consider the four familiar directions of the earth and multiply four times the ten sayings of the law, which is the symbol of perfection, one would have forty. Were the performance of the two commandments of love added to this, the number forty-two would be completed. That which is commanded in words achieves no favor if it is not perfected by works. And the church is said to be protected by these [commandments] as though by the wings of an eagle, and she flees from the treachery of the dragon into the wilderness to be nourished there for 1,260 days, which is equal to the forty-two months, so that the calculation of the same number may not render a useless meaning. . . . [The beast blasphemed] against God and the church, which dwells in heaven, because our citizenship is in heaven,^[2] and now you are not in the flesh.^[3] I think that here the temple might also signify the glorified trophy of the body of Christ against whom the antichrist is said then to blaspheme, when he has dared assign to himself that honor which is especially due to [Christ]. Concerning this the Lord said in the Gospel, That they might lead astray, if possible, even the elect,^[4] and just earlier, But for the elect those days will be shortened.^[5]

The forty-two months are to be interpreted as the time of the last persecution. It opened its mouth to blaspheme against God.^[1] It is clear that this refers to those who have left the catholic church, for while earlier they seemed to be within the church as though they held the right faith, in time of persecution they openly blaspheme God with the mouth. [The dwelling of God] is the saints who are contained within the church, which is called heaven, for they are the habitation of God.

With the allowance of God, it says, he will have authority for three and a half years to blaspheme against God and to harm the saints. The dwelling of God is the dwelling of the Word in the flesh, that is, his incarnation, as well as his repose among the saints, against whom, as also against the holy angels, he will fully direct his blasphemy.

He received his authority from those persons who had willingly placed themselves under his destructive lordship. And so it correctly says that all who dwell on the earth will worship it. For with the exception of faithful Israel, the rest of humankind worshiped idols, and since even Israel suffered from this, it finally says that every clan and tribe of people had come to worship the wicked one. Every one whose name is not written in the book of the life of heaven of him who was slain before the foundation of the world. With great care does the vision place limits on this. For although it says that all who dwell on the earth worshiped the apostate devil, there were a few persons from both the Gentiles and from Israel who kept themselves pure from his cult, such as Job and his four friends, and Melchizedek, and from Israel the holy prophets and they who gave a pious witness in the Old Testament. It means that all worshiped him except those who through their piety and through the pure and perfect manner of their lives are inscribed in heaven and are protected by God. For this is the significance of the fact that the book is sealed. Therefore, according to Luke, the Lord speaks of this book when he says to his disciples, Nevertheless, do not rejoice in this, that the spirits are subject to you; but rejoice that your names are written in heaven.^[1]

By saying that he opened his mouth, it shows that he spoke with that damnable bravado that while before he blasphemed secretly, he will at that time do so publicly. For he will have dared to attribute to himself that honor that especially belongs to [Christ]. And he speaks his inquities arrogantly, for he is hostile to Christ and wishes to be accepted instead of Christ, either by the use of force or by supplanting him with fraudulent means. For a time he will attain power, which he will use in an evil way to harm the body of Christ, so that as Christ suffers, the persecutors praise [the beast] all the more since [Christ] is crucified more cruelly with his [saints]. Of this power the Lord said, You would have no power over me unless it had been given you from above.^[1] If, therefore, at the time of his passion Christ had temporarily given power to his persecutors, although the prince of this world could find in him nothing worthy of death, why is it surprising that in his church he allows evil persons to attack, so that one might say that [the beast] has defeated them? Even we must understand the part from the whole, namely, that part which he is able to conquer.

If any one has a mind able to understand what is being said, it says, let him hear what is being spoken and let him know that whoever is ready to bring others into captivity will be captured by the beast and will desert willingly to him. For having no defense from God, he will be carried away into utter evil. And should anyone be prepared for murders, he will die a spiritual death by worshiping the devil. Here is a call for the endurance and faith of the saints. In this manner is one free from the servitude of the evil one. May it be that we all be found free from such servitude by the grace of God, who has called us to his knowledge. To him be glory forever. Amen.

Every one will receive a recompense worthy of his deeds. Those who are willing to harm their neighbor will be captured by the devil and will undergo the death of his soul by the satanic sword. For, as the great James says, they are made slaves of that one by whom they have been conquered through their works.^[1] But those who have a pure faith and unshakeable endurance in trials will be indelibly written in the book of life. With such may the all-merciful God also find us partakers who consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to the saints^[2] and who walk valiantly the narrow way, so that, finding at the end of it glory in the coming age and rest and paradise, we might reign with Christ, with whom to the Father be all thanksgiving and worship with the Holy Spirit forever. Amen.

By the beast coming up out of the earth, he means the kingdom of antichrist; and by the two horns he means him and the false prophet after him. And in speaking of the horns being like a lamb, he means that he will make himself like the Son of God and set himself forward as king. The term he spoke like a dragon means that he is a deceiver and not truthful.

Another great beast rose out of the earth. This is the false prophet who will do signs and portents and false prodigies before him in the presence of people. It says that he has horns like a lamb because he has the form of a righteous man and that he speaks like a dragon because he is full of the malice of the devil.

It has two horns that are like those of a lamb. These are the two Testaments that belong to the true Lamb but that the beast tried to usurp for himself by feigning to be a lamb. Nevertheless, it is said to speak like a dragon, because by the hypocrisy of a false truth it beguiles those whom it can lead astray. For it would not be like a lamb were it to speak openly as a dragon. It now pretends to be the Lamb so that it might assail the Lamb, that is, the body of Christ.^[1] It speaks against God, since it drives away from the way of truth those whom he has deluded and who now seek after him.

Then I saw, it says, another beast which rose out of the earth. The earth is the source of origin for all humankind, for the antichrist is a man whose coming will be by the activity of the devil, as the all-wise Paul says.^[1] And it had two horns like a lamb, and it spoke like a dragon. Rightly does it say that it had two horns like a lamb, not the horns of a lamb, and that it spoke like a dragon, not that it was a dragon. For since the wicked one makes himself out to be the Christ but is not, he has given to him horns like a lamb. And since through every kind of unholy work he spreads what is similar to the devil but in fact is not the devil, it does not say that he is a dragon but that he speaks like a dragon. And since such is the case, the discourse has preserved for him an image also in the vision, and it gives to him a form, not that of a lamb but like a lamb, and not that of a dragon but like a dragon. For Christ is said to be a lamb, and the devil is said to be a dragon, but this one is neither one nor the other.

Some say that this beast is the antichrist, while to others its two horns signify the antichrist and the false prophet. But since also the false prophet is thought to come in his own person, it is proper to think that the dragon is to be interpreted as Satan, the beast that arises from the sea as the antichrist, and this beast that comes up from the earth as the false prophet, which is the opinion of the blessed Irenaeus. That he comes up from the earth symbolizes that he arises from an earthly and groveling manner of life. That he has two horns like a lamb indicates that in the skin of a lamb he cloaks the murderousness of the wolf hiding within^[1] and that at the beginning he will have the form of piety. Concerning him Irenaeus says, Concerning his armorbearer, whom he also calls the false prophet, he says, ‘he spoke like a dragon.’^[2] The authority of signs and wonders was given to him, so that going before the antichrist, he might prepare the way of destruction for him. We say that the healing of the wound of the beast is either the apparent, short-lived unity of the divided empire, or the temporary restoration by the antichrist of the tyranny of Satan that had been destroyed, or the fraudulent resurrection of one of his associates who had died. It says that he speaks like a dragon, because he will do and say the things of the devil, who is the author of evil.

In regard to the words he exercised all the power of the first beast before him and caused the earth and those who dwell within it to worship the first beast, whose deadly wound was healed, this signifies that, after the manner of the law of Augustus, by whom the empire of Rome was established, he too will rule and govern, sanctioning everything by it and taking greater glory to himself.

He will perform [his works] in the presence of people, so that even the dead seem to rise again, for through apostate angels even magicians do such things in front of people.

It exercised all the power of the first beast on the earth. He spoke of that earlier beast that he had seen rising from the sea and to which the dragon had given his own great power. He said that the beast exercised this power before the beast. For all the power of the people is in their leaders, which he described, just as the power of the locusts and the horses is in their tails.^[1] In front of the people, the leaders do what is useful to the will of the devil under the cover of an imitation of the church. Clearly, in both beasts there is one body, and they practice the worship of one iniquity, so that the mimicry of the latter beast may be said to work to the advantage of that earlier beast. . . . So that those who dwell on the earth worship the first beast. . . . Or as another translation renders, so that the earth and those who inhabit it. . . . And he mentioned the earth and those who inhabit the earth with good reason. For it might have sufficed to mention either the earth or those who inhabit the earth. However, he shows the force of [the beast’s] seduction which has given both body and soul to him as property. For whoever falls by force without being enticed away is made captive in the body alone. However, whoever falls to seduction is made captive both in the body and in the mind, and for this reason he said, He caused the earth and those who inhabit it to worship the beast whose mortal wound was healed.

And he did great signs, even making fire come down from heaven in the sight of people. Although it says that he would do many signs, he mentions only this remarkable sign. This translation speaks as though of the past, while it announces the future, although indicating that the future will also be different. And so it says, so that he also makes fire come down from heaven. That he causes fire to descend from heaven to the earth, that is, from the church to those who are earthly, indicates that whether from a variety of peoples or by the wiles of a falling enemy he causes his servants to speak in new and multiple tongues. In this manner they prattle as though they had received the gift of the Holy Spirit who in the form of fiery tongues had once truly shined upon the individual disciples of Christ.^[1] And, indeed, the Lord especially commended this sign of those who believe, saying, These signs will accompany those who believe: in my name they will cast out demons, they will speak in new tongues,^[2] and the like. It is not surprising, therefore, if that beast which by imitation usurped the name of the Lamb who had been killed and now is living should also fraudulently lay claim by mimicry to that great gift of the Holy Spirit and feign that gift also for his servants, even as we recall what once Simon boasted but was unable to do.^[3] For when the very ministers of Satan listed their expulsions of demons and their various wonders and said, Did we not cast out demons in your name? and the like, the Lord did not approve of their boasting but reproved them as arrogant and worthy of damnation.^[4] And therefore, perhaps by emphasizing this sign [of fire], which represents the Holy Spirit, he wished to indicate especially that which is superior to all else. For although heresies seem to have some things in common with us, only the church of Christ can boast that she especially is possessed of this gift. Although the magicians of Pharaoh performed wonders similar to those of Moses, we are told that they were frustrated by the Holy Spirit. When they gave up on their own claims and were defeated, they spoke a true confession and said, This is the finger of God.^[5] The Gospel testifies that the Holy Spirit is called the finger of God when one Gospel says, By the Spirit of God I cast out demons,^[6] while another says, By the finger of God I cast out demons.^[7] And so the sheer force of the seduction is indicated, that the beast is thought to possess that Spirit that resisted the magicians and brought their deceptions to nothing.

Since the church is heaven, what is this fire that falls from heaven other than heresies that fall from the church? As it is written, They went out from us, but they were not of us.^[1] For fire falls from the church whenever heretics leave the church as though fire and persecute the church. Therefore, the beast with the two horns causes the people to worship the image of the beast, that is, the devices of the devil.

The forerunner of the apostate false christ will do all things through sorcery for the deception of humankind, so that the antichrist will be regarded as God. And, since [the antichrist] receives the witness of the worker of such marvels, he receives undisputed honor, in imitation of the Baptist, who led those who believed to the Savior. For falsehood is zealous to imitate the truth for the deception of humankind. Therefore, it is not remarkable that to the eyes of those deceived, fire is seen coming down from heaven. For somewhere in the story of Job we are taught that, with the permission of God and by the activity of Satan, fire came down and consumed his flock.^[1]

Being full of guile and exalting himself against the servants of God, with the wish to afflict them and persecute them out of the world because they do not give glory to him, he will order incense pans to be set up by all everywhere, that no one among the saints may be able to buy or sell without first sacrificing. This is what is meant by the mark received upon the right hand. And the words on their forehead indicate that all are crowned and put on a crown of fire, and not of life but of death. For in this way, too, did Antiochus Epiphanes the king of Syria, the descendant of Alexander of Macedon, devise measures against the Jews. He, too, in the exaltation of his heart, issued a decree in those times that all should set up shrines before their doors and sacrifice, and that they should march in procession to the honor of Dionysus, waving chaplets of ivy,^[1] and that those who refused obedience should be put to death by strangulation and torture. But he also met his due recompense at the hand of the Lord, the righteous Judge and all-searching God; for he died devoured by worms.

[The beast] will even see to it that a golden image of the antichrist is placed in the temple at Jerusalem, and the apostate angels will enter there and from there issue prophesies and oracles. And he himself will cause both slave and free to receive a mark on their foreheads or on their right hands—namely, the number of his name—so that no one can buy or sell unless he has the mark. Daniel had already spoken of this destruction of people and this contempt of God and this abomination, saying, And he will place [an image] in his temple between the mountain of the sea and the two seas,^[1] that is, at Jerusalem, and then he will place here his golden image, just as King Nebuchadnezzar had done. And the Lord recalls this to all the churches when he speaks of the last times: When you see the contempt of turning away^[2] spoken of by the prophet Daniel, standing in the holy place, where it ought not, let the reader understand.^[3] It is said to be contempt when God is provoked because idols are being worshiped. On the other hand, it is said to be a turning away when unstable people, seduced by false signs and wonders, are turned away from their salvation.

And by signs he deceives those who dwell on earth. He does signs, beguiling the eyes of those who look on, even as the magicians did in front of Pharaoh, for both they and this one are led by one and the same deceitful demon. And it rightly says that he does signs in the presence of the beast. For since he will set up an image for him, which he will compel all to worship, he will actually perform signs before it, and as though regarding the image as divine, claim that from it he has the power to do these things. And it was allowed to give breath to the image. They say that many statues both perspire and seem to speak by the activity of the devil.

It is as though he had said that the deception had succeeded to such an extent that the earthly, led astray by the wonders of the beast, gave their full miserable assent to the beast and by a mutual devotion encouraged each other to make an image of the beast in the fraudulence of their hearts. And so they believe that there is no room for doubt but are convinced by the evidence of the fire that [the beast] is indeed the Christ, although the devil is in the antichrist and the same malignant spirit has taken the form of the Spirit and, with divine permission, lays down such seductive snares. Therefore, he is said to give breath to the image of the beast so that the image of the beast should even speak. This may be interpreted in two ways. Either the whole body of evil persons are persuaded by the demonstrations of power, since the devil is working and the leaders are urging the people, so that there is for everyone the same confession and that all are to proclaim it by a uniform formula, so that should anyone not speak this through the image of the beast, that is, through a mutual imitation, he should be killed. . . . Or, just as through conversation with a woman the first man was led astray by the mouth of a serpent, so then he deludes many by a similar fraud, when he causes his followers to receive messages by consulting an image, that is, the antichrist, to whom they believe honor is due, as to a god, although he is the man of sin and the son of perdition.^[1] . . . And he causes all . . . to be marked on the right hand or the forehead. He here distinguishes the individual members, although more often he includes them as a whole in the body or the person of the beast. The hand indicates works, and it is the right hand to simulate the truth. The forehead symbolizes the confession of faith. Since they are defrauded in regard to both of these good things, they are said to be marked on both.

That he give them a mark on the right hand or on the forehead. He speaks of the mystery of deception. For the saints who are in the church receive Christ in the hand and on the forehead. The hypocrites, however, receive the beast under the name of Christ. Those who do not worship the beast . . . will be slain. It is not inconsistent with the faith that the beast be understood as the city of the impious itself, that is, as the congregation or conspiracy of all those who are impious or filled with hubris. This city is called Babylon, which is interpreted as Confusion, and to it belong all who desire to work that which is worthy of confusion. He himself is the citizenry of unfaithful persons who are the opposite of the faithful people, that is, the city of God. His image is an imitation, that is, among those people who confess the catholic faith but live the life of infidelity. For they feign to be what they are not, and they are called Christians, not by way of the true image but by way of a false image. Of such persons the apostle wrote, holding the form of religion but denying the power of it.^[1] Not a small number of these persons are within the catholic church. However, the righteous do not worship the beast, that is, they do not assent to him, nor do they submit to him, nor do they receive his mark, the mark of sin, on their forehead, on account of the confession, and on their hand, on account of works.

[The beast] deceives those who continually dwell upon the earth in their hearts. For those who possess their citizenship in heaven are not deceived by fake appearances, since they have been sufficiently fortified by the prediction of his coming. . . . It is reported that demons often speak by sorcery through images and statues and trees and streams, also through Apollonius and others, and I think, even through dead bodies. For example, in the presence of Peter, Simon the Magician showed the Romans a dead body that he was moving. However, the apostle unmasked his deception by showing through those whom he himself raised how the dead were raised [by Simon].^[1] And so there is nothing strange in the fact that working through demons, this standardbearer of the antichrist should make an image for the beast and contrive to show it speaking and see to it that those who did not worship it were killed. And he will eagerly strive to place the mark of the ruinous name of the apostate upon everyone. He will make the mark upon their right hands to bring to an end the doing of good works, and upon their foreheads in order to teach those deceived to be bold in their deception and darkness. But those who have had their faces sealed with the divine light will not receive the mark. He will undertake to spread the mark of the beast everywhere through buying and selling, so that a violent death might come to all who do have the mark from the lack of necessities.

By the signs which it is allowed to work, it deceives those who dwell on earth. For his coming, it is said, will be by the activity of Satan with all power and false signs and wonders.^[1] It may be that these are called false signs and wonders because he will deceive the senses of people through phantasms, so that he seems to do what in fact he does not do. Or it may be that these signs, even though they will be astonishing wonders, will lead those to falsehood who, unaware of the power of the devil, will think that such things could not be accomplished apart from divine power. For it was not by a fake fire or storm that the devil destroyed the whole family of the saintly Job together with all of his flocks, but by a real fire and a real whirlwind.

There is in this beast, when he comes, a recapitulation made of all sorts of iniquity and of every deceit, in order that all apostate power, flowing into and being shut up in him, may be sent into the furnace of fire. Fittingly, therefore, shall his name possess the number 666, since he sums up in his own person all the commixture of wickedness that took place previous to the deluge, due to the apostasy of the angels. For Noah was six hundred years old when the deluge came upon the earth, sweeping away the rebellious world, for the sake of that most infamous generation that lived in the times of Noah. And [antichrist] also sums up every error of devised idols since the flood, together with the slaying of the prophets and the cutting off of the just. For that image that was set up by Nebuchadnezzar had indeed a height of sixty cubits, while the breadth was six cubits; on account of which Ananias, Azarias and Misael, when they did not worship it, were cast into a furnace of fire,^[1] pointing out prophetically, by what happened to them, the wrath against the righteous that shall arise towards the [time of the] end. For that image, taken as a whole, was a prefiguring of this man’s coming, decreeing that he should undoubtedly himself alone be worshiped by all people. Thus, then, the six hundred years of Noah, in whose time the deluge occurred because of the apostasy, and the number of the cubits of the image for which these just men were sent into the fiery furnace, do indicate the number of the name of that man in whom is concentrated the whole apostasy of six thousand years, and unrighteousness, and wickedness and false prophecy, and deception.^[2]

It is therefore more certain and less hazardous to await the fulfilment of the prophecy than to be making surmises and casting about for any names that may present themselves, inasmuch as many names can be found possessing the number mentioned; and the same question will, after all, remain unsolved. For if there are many names found possessing this number, it will be asked which among them shall the coming man bear. It is not through a want of names containing the number of that name that I say this, but on account of the fear of God, and zeal for the truth. For the name Euanthas (ΕΥΑΝΘΑΣ) contains the required number, but I make no allegation regarding it. Then also Lateinos (ΛΑΤΕΙΝΟΣ) has the number 666; and it is a very probable [solution], this being the name of the last kingdom [of the four seen by Daniel]. For the Latins are they who at present bear rule; I will not, however, make any boast over this [coincidence]. Teitan (ΤΕΙΤΑΝ, the first syllable being written with the two Greek vowels ε and ι) too, among all the names that are found among us, is rather worthy of credit. For it has in itself the predicted number and is composed of six letters, each syllable containing three letters; and [the word itself] is ancient and removed from ordinary use; for among our kings we find none bearing this name Titan, nor have any of the idols that are worshiped in public among the Greeks and barbarians this appellation. Among many persons, too, this name is accounted divine, so that even the sun is termed Titan by those who do now possess [the rule].^[1] This word, too, contains a certain outward appearance of vengeance and of one inflicting merited punishment because he (antichrist) pretends that he vindicates the oppressed. And besides this, it is an ancient name, one worthy of credit, of royal dignity, and still further, a name belonging to a tyrant. Inasmuch, then, as this name Titan has so much to recommend it, there is a strong degree of probability, that from among the many [names suggested], we infer that perchance he who is to come shall be called Titan. We will not, however, incur the risk of pronouncing positively as to the name of antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by the one who beheld the apocalyptic vision.^[2]

This calls for wisdom. Let anyone search for the name of the beast and through this search let him find it. For it says, I will not speak of a reckoning that is strange and unusual, nor will I present a name that is secret and unclear, but I will give a calculation that is oft-used and known to people, which adds up to 666. While to be sure this number signifies also many other names, both proper names as well as titles, it signifies also these following. Among the proper names it can render Lampetis, and Benedict and Titan. Titan is written with an iota, but it can be written with a diphthong. For if Teitan is derived from τεῖσις [stretching]—the verb is τείνω and the future is τενω—then it is correctly written with the diphthong, even as Φθείρω is from Φθερῶ and σπείρῶ is from σπερῶ. Among the titles, the number can render ὁ νικητής [the Conqueror]—for perhaps he named himself this when he warred against the three horns or three kings and rooted them out. See what Daniel says about them in his eighth vision: I considered his horns (that is, those of the fourth beast) and behold, there came up among them another little horn, and three of the former horns were rooted out before it; and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking haughty things.^[1] And then there are also these titles, ὁ ἐπίσαλος [Unstable], κακός ὁδηγός [Evil Guide], άληθής βλαβερός [Truly Harmful], πάλαι βάσκανος [Ancient Slanderer], άμνὸς ἂδικος [Unjust Lamb]. Perhaps he was called these names by those who opposed him. But this one will not be at all ashamed to be called these things; he will rather even rejoice in such appellations, since he is not ashamed even to call himself such things. Rebuking such wicked and vile choices, the wise apostle says, Whose glory is in their shame.^[2] Therefore, since many names have been found, anyone who wishes has the right to bestow a more suitable name on the accursed.

This calls for wisdom. Whoever has understanding, let him reckon the number of the beast, for the number of the beast, it says, is that of a man. Let us reckon the number that is to be received, so that in the number we might also learn the name and the mark. And the number, it says, is 666, which we will reckon according to the Greek, especially since he was writing to Asia and said according to the manner of their own language, I am the alpha and the omega. Having already described as much as he could the fraudulence of the adversarial party by which the devil attempts to usurp for himself the honor of deity that he does not merit, so that he might exhibit the antichrist who is the opposite to divine honor, he instructs us to investigate the character of the beast, whether by the mark or by the number of his name, that is, of the will and the work of that most wicked beast. The name is ΑΝΤΕΜΟΣ, which, if you compute the numbers that correspond to these Greek letters, fulfills the number 666 (I + L + CCC + V + XL + LXX + CC). This name is interpreted as contrary to honor, and so he is said to be contrary to that honor that belongs to God alone, and for this reason he is said to be inept, insolent and inconstant, for no honor pertains to him, but only anathema.^[1] And so through the number a name is found and from the name a number is computed, and from the interpretation of this name the character of his works is learned. There is another name that gives the sum of the same number and that might rightfully be advanced, and that is ΑPΝΟΥΜΕ, which also renders 666 (I + C + L + LXX + CCCC + XL + V). The interpretation of this is I deny. And it is not surprising that the antichrist is worthy of this name, that is, of denial, since the name of belief is proper to Christ, as he himself indicated, saying, This is the work of God, that you be-lieve in him whom he has sent,^[2] and also, You believe in God, believe also in me.^[3] And so, whether one would speak of ΑΝΤΕΜΟΣ, that is, contrary to honor, or ΑPΝΟΥΜΕ, that is, I deny, either can aptly refer to the antichrist, so that as through two parts of speech, that of the name and that of the word itself, both the character of his person and the severity of his work is suggested.

For the sober-minded, time and experience will reveal the actual significance of the number and the truth of whatever has been written about it. For, were it necessary, as some of the teachers say, that such a name be clearly known, the seer would have revealed it. But the divine grace did not consent that the name of the destroyer be noted in the divine book.^[1]

Another interpretation^[1]: Who is unaware that the number six, the number of days in which the world was created, is symbolic of a completed work? Or, that this number whether in simple form or multiplied by ten or by a hundred signifies the fruit of the same perfection to be thirtyfold, sixtyfold or a hundredfold? Now the weight of gold that came to Solomon in one year was 666 talents.^[2] Therefore, this seductor tyrant will attempt to exact for himself that tax that is rightfully due and paid to the true king.

Moreover, another danger, by no means trifling, shall overtake those who falsely presume that they know the name of Antichrist. For if these men assume one name, when this [Antichrist] shall come having another name, they will be easily led away by him, as supposing him not to be the expected one. . . . It is therefore more certain, and less hazardous, to await the fulfillment of the prophecy, than to make surmises and cast about for any names that may present themselves, since many names can be found possessing the number mentioned; and the same question will, after all, remain unsolved.