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 things and blasphemies, and continues forty and two months (Rev 13:5), corresponding to the three and a half times of Daniel, Dan 7:25. Hofmann, on the other hand, rightly remarks, that the beast must represent not merely the last world-power, but at the same time the last world-ruler, the chief enemy of the saints of God. As with Daniel the world-power and its representative are conceived of as one and the same, so here also with John. This is seen in the insensible transition of the neuter to the masculine, τῷ θηρίῳ ὅς ἔχει, v. 14. In this beast not only does the whole world-power concentrate itself, but in it also attains to its personal head. The ten horns are to be conceived of as on one of the heads, and that the seventh or last, and not (Düsterdieck, etc.) as distributed among the seven heads, so that one horn should be assigned to each head, and three horns should be conceived as between the sixth and the seventh head. This wonderful supposition owes its origin only to the historical reference of the beast to the first Roman emperor, and stands in opposition to the interpretation of the beast which is given by John, Rev 17:7. There John sees the woman, the great Babylon, the mother of harlots and abominations, sitting on a scarlet-coloured beast, which was full of names of blasphemy, and had ten horns (Rev 17:3). The identity of the seven-headed beast (Daniel 13) with the scarlet-coloured beast (Rev 17) is justly recognised by the greater number of recent interpreters, even by Düst. Of this red beast the angel, Rev 17:8, says first, “The beast that thou sawest was and is not, and shall ascend out of the bottomless pit and go into perdition; and they that dwell on the earth shall wonder ... when they behold the beast that was and is not, and yet is” (καὶ πάρεσται = shall come, be present, i.e., again, according to a more accurate reading). In these words the most of interpreters find a paraphrase of the statement, Rev 13:3, Rev 13:12, Rev 13:14, that the beast was wounded to the death, but that its deadly wound was healed. “The distinguishing of the two statements (viz., of the not-being and the death-wound, the coming again and the healing of the wound) has,” as A. Christiani (uebersichtl. Darstellung des Inhalts der Apok., in der Dorpater Zeitschriftf. Thel. 1861, iii. p. 219) rightly remarks, “its foundation (against Ebrard) either in the false supposition that the beast in Rev 17 is different from that in Rev 13, or in this, that there must abstractly be a distinction between the world-power (Rev 13) and the ruler of the world (Rev 17); ); whereby, moreover, it is not clear wherein the difference between