Works › Commentary on the Apocalypse of Blessed John
Volume 38 · pp. 664–675
Chapter XIII. Explanation on Chapter XIII of the Apocalypse
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CAPUT XIII.
Bestia de mari ascendens septem capitum et decem cornuum decemque diadematum, cujus plaga curatur, Deum blasphemat, et sanctos debellat: alteraque bestia duorum cornuum de terra ascendens illi maxime favet, cogens fieri et adorari ejus imaginem, haberique characterem nominis ejus.
1. Et vidi de mari bestiam ascendentem, habentem capita septem et cornua decem, et super cornua ejus decem diademata, et super capita ejus nomina blasphemiae. 2. Et bestia quam vidi similis erat pardo: et pedes ejus sicut pedes ursi, et os ejus sicut os leonis: et dedit illi draco virtutem suam et potestatem magnam. 3. Et vidi unum de capitibus suis quasi occisum in mortem, et plaga mortis ejus curata est: et admirata est universa terra post bestiam. 4. Et adoraverunt draconem, qui dedit potestatem bestiae: et adoraverunt bestiam, dicentes: Quis similis bestiae? et quis poterit pugnare cum ea? 5. Et datum est ei os loquens magna et blasphemias: et data est ei potestas facere menses quadraginta duos. 6. Et aperuit os suum in blasphemias ad Deum, blasphemare nomen ejus, et tabernaculum ejus, et eos qui in coelo habitant. 7. Et est datum illi bellum facere cum sanctis, et vincere eos: et data est illi potestas in omnem tribum, et populum, et linguam, et gentem: 8. Et adoraverunt eam omnes qui inhabitant terram, quorum non sunt scripta nomina in libro vitae Agni, qui occisus est ab origine mundi. 9. Si quis habet aurem, audiat. 10. Qui in captivitatem duxerit, in captivitatem vadet: qui in gladio occiderit, oportet eum gladio occidi 1. Hic est patientia et fides sanctorum. 11. Et vidi aliam bestiam ascendentem de terra, et habebat cornua duo similia Agni, et loquebatur sicut draco. 12. Et potestatem prioris bestiae omnem faciebat in conspectu ejus: et fecit terram, et habitantes in ea, adorare bestiam primam, cujus curata est plaga mortis. 13. Et fecit signa magna, ut etiam ignem faceret de coelo descendere in terram in conspectu hominum. 14. Et seduxit habitantes in terra, propter signa quae data sunt illi facere in conspectu bestiae, dicens habitantibus in terra ut faciant imaginem bestiae, quae habet plagam gladii, et vixit. 15. Et datum est illi ut daret spiritum imagini bestiae, et ut loquatur imago bestiae, et faciat ut quicumque non adoraverint imaginem bestiae, occidantur. 16. Et faciet omnes, pusillos et magnos, et divites et pauperes, et liberos et servos, habere characterem in dextera manu sua, aut in frontibus suis: 17. Et ne quis possit emere aut vendere, nisi qui habet characterem, aut nomen bestiae, aut numerum nominis ejus. 18. Hic sapientia est. Qui habet intellectum, computet numerum bestiae: numerus enim hominis est, et numerus ejus sexcenti sexaginta sex.
IN CAPUT XIII APOCALYPSIS ENARRATIO.
"Et vidi de mari bestiam ascendentem, habentem capita septem et cornua decem, et super cornua ejus decem diademata, et super capita ejus nomina blasphemiae. Et bestia quam vidi similis erat pardo: et pedes ejus sicut pedes ursi, et os ejus sicut os leonis."
Supra actum de pugna draconis cum Sanctis, hic agitur de pugna familiae draconis et familiae Christi. Et dividitur hoc capitulum in duas partes. In prima describitur acies familiae draconis sub specie bestiae ascendentis de mari. In secunda, sub specie bestiae ascendentis de terra, ibi, v. 11: "Et vidi aliam bestiam ascendentem de terra, etc." Prima dividitur in duas partes. In prima, ponitur bestiae descriptio. In secunda, excitatur legentis intentio, ibi, v. 9: "Si quis habet aurem." In prima, primo describit bestiam in se: secundo, in capitis diversitate, ibi, v. 3: "Et vidi unum de capitibus, etc." In prima, describitur bestia dupliciter: primo, per ejus propria: secundo, per ejus communia, ibi, v. 2: "Et bestia quam vidi."
CHAPTER XIII.
The beast rising from the sea, of seven heads and ten horns and ten diadems, whose wound is healed, blasphemes God and wars down the saints; and another beast of two horns, rising from the earth, greatly favors that one, compelling its image to be made and adored, and the character of its name to be possessed.
1. And I saw a beast rising from the sea, having seven heads and ten horns, and upon its horns ten diadems, and upon its heads names of blasphemy. 2. And the beast which I saw was like a leopard; and its feet were as the feet of a bear, and its mouth as the mouth of a lion; and the dragon gave it his power and great authority. 3. And I saw one of its heads as if slain unto death, and the wound of its death was healed; and the whole earth wondered after the beast. 4. And they adored the dragon, who gave authority to the beast; and they adored the beast, saying: Who is like to the beast? and who will be able to fight with it? 5. And there was given to it a mouth speaking great things and blasphemies; and power was given to it to act for forty-two months. 6. And it opened its mouth in blasphemies against God, to blaspheme his name, and his tabernacle, and those who dwell in heaven. 7. And it was given to it to make war with the saints, and to conquer them; and power was given to it over every tribe and people and tongue and nation. 8. And all who inhabit the earth adored it, whose names are not written in the book of life of the Lamb, who was slain from the origin of the world. 9. If anyone has an ear, let him hear. 10. He who has led into captivity shall go into captivity; he who has killed with the sword must be killed by the sword 1. Here is the patience and faith of the saints. 11. And I saw another beast rising from the earth, and it had two horns like those of the Lamb, and it spoke like the dragon. 12. And it exercised all the power of the former beast in its sight; and it made the earth and those dwelling in it adore the first beast, whose wound of death was healed. 13. And it made great signs, so that it even made fire come down from heaven to earth in the sight of men. 14. And it seduced those dwelling on the earth because of the signs which were given to it to do in the sight of the beast, telling those dwelling on the earth to make an image of the beast which has the wound of the sword and lived. 15. And it was given to it to give spirit to the image of the beast, and that the image of the beast should speak, and that it should cause whoever did not adore the image of the beast to be killed. 16. And it shall make all, small and great, rich and poor, free and slaves, have the character on their right hand or on their foreheads. 17. And that no one may be able to buy or sell, except the one who has the character, or the name of the beast, or the number of its name. 18. Here is wisdom. He who has understanding, let him compute the number of the beast; for it is the number of a man, and its number is six hundred sixty-six.
EXPLANATION ON CHAPTER XIII OF THE APOCALYPSE.
"And I saw a beast rising from the sea, having seven heads and ten horns, and upon its horns ten diadems, and upon its heads names of blasphemy. And the beast which I saw was like a leopard; and its feet were as the feet of a bear, and its mouth as the mouth of a lion."
Above it was treated concerning the battle of the dragon with the Saints; here it is treated concerning the battle of the family of the dragon and the family of Christ. And this chapter is divided into two parts. In the first, the battle-line of the family of the dragon is described under the appearance of a beast rising from the sea. In the second, it is described under the appearance of a beast rising from the earth, there at verse 11: "And I saw another beast rising from the earth, etc." The first is divided into two parts. In the first, the description of the beast is set down. In the second, the intention of the reader is stirred up, there at verse 9: "If anyone has an ear." In the first, first he describes the beast in itself; secondly, in the diversity of its head, there at verse 3: "And I saw one of the heads, etc." In the first, the beast is described in two ways: first, through its proper features; secondly, through its common features, there at verse 2: "And the beast which I saw."
[Marginal label: Familia diaboli.] Dicit ergo: "Et vidi de mari bestiam, etc." Continua sic: Draco non potest vincere Ecclesiam, et ideo copulat sibi familiam malam. Unde dicit: "Et vidi bestiam," id est, malorum multitudinem bestialem et crudelem, "de mari," id est, de principibus malis secundum Glossam: "ascendentem," id est, saevientem contra Ecclesiam.
[Marginal label: Nativitas Antichristi.] Vel sic: "Et vidi," id est, spiritualiter intellexi, "bestiam," id est, Antichristum, ad modum bestiae saevientem, et nihil secundum rationem operantem. Vel, "Bestiam," id est, diabolum secundum Haymonem, "ascendentem de mari," id est, de reprobis, qui jacent in amaritudine suorum peccatorum. Osee, XII, 14: Ad iracundiam me provocavit Ephraim in amaritudinibus suis. "De mari," id est, de Judaeis, qui amarissime Christum crucifixerunt, et de tribu Dan de qua nascetur Antichristus secundum carnem, quae fuit vilissima tribus in Israel. Et dicit: "Ascendentem," quia de vili tribu veniet ad magnam potestatem. Item, per hoc quod dicit: "Ascendentem de mari," signatur, quod cito cadet: quia de fluxu et instabili fundamento veniet.
"Habentem capita septem," id est, universos principes qui Antichristo adhaerebunt, et illi subditi erunt. Vel, [Marginal label: Septem principes diaboli.] "Capita septem," id est, septem principes iniquitatis, quorum primus fuit Cain. Secundus Nemrod 2. Alia quatuor sunt quatuor regna, quae signantur per quatuor bestias 3. Septimus erit Antichristus, de quo, Daniel. VIII, 23 et 24: Consurget rex impudens facie, et intelligens propositiones. Et roborabitur fortitudo ejus, sed non in viribus suis: et supra quam credi potest, universa vastabit, etc. "Et cornua decem," id est, omnia regna quibus impugnabit Ecclesiam conservantem decalogum. Et bene signantur per decem, qui est numerus diminutus: nam partes suae aggregatae reddunt tantum octonarium, in quo signatur quod mali semper tendunt in diminutionem, sicut boni semper proficiunt. "Et super cornua ejus," id est, super principes, vel regna, "decem diademata," id est, decem victoriae quas obtinebunt de transgressoribus legis. "Et super capita ejus," id est, super principes qui ei adhaerebunt, "nomina blasphemiae." Haymo: "Diabolus maxime per potentes hujus saeculi Deum blasphemat, et ore, et opere." Et, sicut dicit Glossa, dicent Christum non fuisse Deum verum, sed magum. Vel sic: "Et vidi bestiam habentem septem capita," id est, septem peccata principalia.
"Et bestia quam vidi," id est, Antichristus, vel membra ejus, [Marginal label: Pardus.] "similis erat pardo." Haymo: "Pardus est bestia saevissima, atque impatientissima, et varietate cutis discolor, et significat hypocrisim quae est in Antichristo, et membris ejus." Daniel. VII, 6: Post haec adspiciebam, et ecce alia, scilicet bestia, quasi pardus. "Et pedes ejus," id est, bestiae, "sicut pedes ursi." NOTA: Pedes Antichristi sunt ejus praedicatores per mundum ipsum ferentes: et dicuntur, "sicut pedes ursi," quia ursus est animal immundum, [Marginal label: Ursus.] conculcans pedibus, et devorat, amans mel, et dulcia: et illi erunt immundi per luxuriam, conculcabunt eos qui noluerint acquiescere, dulcia amant, id est, temporalia, et delectationes carnales. Dicitur enim, Daniel. XI, 37: Et erit in concupiscentiis faeminarum. [Marginal label: Leo.] "Et os ejus sicut os leonis." NOTA: Per leonem, qui est animal superbum, intelligitur superbia Antichristi. Os ejus est ejus locutio: ergo "os ejus," id est, ejus locutio, "sicut os leonis," id est, procedens ex superbia. Vel dicendum, quod ille pardo comparatur propter fallendi varietatem, urso propter luxuriam, leoni propter superbiam.
[Marginal label: Family of the devil.] Therefore he says: "And I saw from the sea a beast, etc." The continuation is thus: The dragon cannot conquer the Church, and therefore he joins to himself an evil family. Hence he says: "And I saw a beast," that is, a bestial and cruel multitude of the evil, "from the sea," that is, from evil princes according to the Gloss; "rising," that is, raging against the Church.
[Marginal label: Birth of Antichrist.] Or thus: "And I saw," that is, I understood spiritually, "a beast," that is, Antichrist, raging after the manner of a beast and doing nothing according to reason. Or, "the beast," that is, the devil according to Haymo, "rising from the sea," that is, from the reprobate, who lie in the bitterness of their sins. Hosea 12:14: Ephraim provoked me to wrath in his bitternesses. "From the sea," that is, from the Jews, who most bitterly crucified Christ, and from the tribe of Dan, from which Antichrist will be born according to the flesh, which was the vilest tribe in Israel. And he says "rising," because from a vile tribe he will come to great power. Likewise, by the fact that he says "rising from the sea," it is signified that he will quickly fall, because he will come from a flowing and unstable foundation.
"Having seven heads," that is, all the princes who will adhere to Antichrist and will be subject to him. Or, [Marginal label: Seven princes of the devil.] "seven heads," that is, the seven princes of iniquity, of whom the first was Cain. The second was Nimrod 2. The other four are the four kingdoms which are signified by the four beasts 3. The seventh will be Antichrist, concerning whom Daniel 8:23 and 24 says: A king shameless in face and understanding propositions will rise up. And his strength will be made strong, but not by his own powers; and beyond what can be believed, he will lay waste all things, etc. "And ten horns," that is, all the kingdoms by which he will attack the Church that keeps the decalogue. And they are fittingly signified by ten, which is a diminished number; for its aggregated parts render only eight, in which it is signified that the evil always tend toward diminution, just as the good always make progress. "And upon its horns," that is, upon the princes or kingdoms, "ten diadems," that is, ten victories which they will obtain over transgressors of the law. "And upon its heads," that is, upon the princes who will adhere to him, "names of blasphemy." Haymo: "The devil chiefly blasphemes God through the powerful of this age, both by mouth and by deed." And, as the Gloss says, they will say that Christ was not true God, but a magician. Or thus: "And I saw a beast having seven heads," that is, the seven principal sins.
"And the beast which I saw," that is, Antichrist, or his members, [Marginal label: Leopard.] "was like a leopard." Haymo: "The leopard is a very savage beast, and most impatient, and discolored by a variety of skin, and it signifies the hypocrisy that is in Antichrist and in his members." Daniel 7:6: After these things I was looking, and behold another, namely a beast, like a leopard. "And its feet," that is, the feet of the beast, "as the feet of a bear." NOTE: The feet of Antichrist are his preachers carrying him through the world; and they are called "as the feet of a bear," because the bear is an unclean animal, [Marginal label: Bear.] trampling with its feet and devouring, loving honey and sweet things; and they will be unclean through lust, they will trample those who have been unwilling to acquiesce, they love sweet things, that is, temporal things and fleshly delights. For it is said in Daniel 11:37: And he will be in the concupiscences of women. [Marginal label: Lion.] "And its mouth as the mouth of a lion." NOTE: Through the lion, which is a proud animal, the pride of Antichrist is understood. His mouth is his speech; therefore "his mouth," that is, his speech, "as the mouth of a lion," that is, proceeding from pride. Or it must be said that he is compared to the leopard because of the variety of deceiving, to the bear because of lust, to the lion because of pride.
"Et dedit illi draco virtutem suam et potestatem magnam."
Hic agitur de potestate Antichristi quae est a diabolo data sibi. Et dicitur hic, quod diabolus dedit illi potestatem faciendi miracula. Sicut enim in Christo habitat plenitudo aequitatis sive divinitatis, et sicut Christus omnia opera sua fecit per virtutem divinitatis: sic in illo habitabit plenitudo iniquitatis, et omnia opera sua faciet per potestatem diaboli. "Et dedit illi draco," scilicet, Antichristo diabolus, "virtutem," scilicet, faciendi miracula, ut dicit Glossa. [Marginal label: Miracula Antichristi.] CONTRA: Miracula fiunt ad manifestationem Dei: Antichristus autem nihil faciet ad hoc ordinatum: ergo non faciet miracula. Item, Diabolus non habet potestatem nisi in naturalibus: sed miracula sunt super naturam: ergo. RESPONSIO in Glossa: Accipitur miraculum pro miro, vel mirabili. Habebit ergo potestatem faciendi mirabilia, non miracula: nam miraculum proprie ordinatur ad cognoscendum virtutem Dei. Mirabilia autem faciet, quae homines poterunt admirari, et propter novitatem rei, et propter modum faciendi, quia cito faciet quod natura faceret tardius. II ad Thessal. II, 9: Cujus est adventus secundum operationem Satanae, in omni virtute, et signis, et prodigiis mendacibus. "Et potestatem magnam." Glossa, seducendi multos. CONTRA: Ad Roman. XI, 1: Non est potestas nisi a Deo: ergo diabolus non dabit potestatem Antichristo. RESPONSIO. Deus dabit illi potestatem: sed tamen abutetur illa, et convertet ad malum, ut tota diabolica credatur.
3. "Et vidi unum de capitibus suis quasi occisum in mortem, et plaga mortis ejus curata est."
Hic agitur de capitum descriptione, vel de Antichristi simulatione. Et primo, ponitur Antichristi simulatio: secundo, efficacia simulationis ejus, ibi, "Et admirata est universa terra." [Marginal label: Simulatio Antichristi.] In prima, primo ponitur simulatio respectu mortis: secundo, respectu resurrectionis, ibi, "Et plaga mortis." Dicit ergo: "Et vidi unum," id est, Antichristum, "de capitibus ejus," id est, de septem principibus, qui per septem capita signantur, in quibus quia excellet Antichristus per malitiam, dicitur unum singulariter. Vel, "Unum de capitibus suis," id est, Antichristus, qui sic dicitur, quia dicet se esse principium suiipsius: "quasi occisum," id est, simulatorie, et non vere: quia per artem magicam simulabit se mortuum. "In mortem." Hoc addit ne credatur secundum communem usum loqui, quo aliquis occisus dicitur, qui est proximus morti. "Et plaga mortis ejus," scilicet, simulatae, "curata est," scilicet, per resurrectionem simulatam. Simulabit enim mortuum se per triduum, et postea dicet se suscitatum: sed, sicut dicit Beda, totum faciet arte magica, et ministerio daemonum.
"And the dragon gave him his power and great authority."
Here it is treated concerning the power of Antichrist which is given to him by the devil. And here it is said that the devil gave him the power of doing miracles. For as in Christ dwells the fullness of equity or divinity, and as Christ did all his works through the power of divinity, so in that one the fullness of iniquity will dwell, and he will do all his works through the power of the devil. "And the dragon gave him," namely, the devil gave to Antichrist, "power," namely, of doing miracles, as the Gloss says. [Marginal label: Miracles of Antichrist.] ON THE CONTRARY: Miracles are done for the manifestation of God; but Antichrist will do nothing ordered to this; therefore he will not do miracles. Likewise, the Devil has power only in natural things; but miracles are above nature; therefore. RESPONSE in the Gloss: "Miracle" is taken for a marvelous thing or a wonder. Therefore he will have power to do wonders, not miracles; for a miracle properly is ordered to knowing the power of God. But he will do wonders which men will be able to admire, both because of the newness of the thing and because of the manner of doing it, because he will quickly do what nature would do more slowly. 2 Thessalonians 2:9: Whose coming is according to the operation of Satan, in all power and signs and lying prodigies. "And great authority." The Gloss: of seducing many. ON THE CONTRARY: Romans 11:1 says: There is no power except from God; therefore the devil will not give power to Antichrist. RESPONSE. God will give power to him; but nevertheless he will abuse it and turn it to evil, so that the whole may be believed devilish.
3. "And I saw one of its heads as if slain unto death, and the wound of its death was healed."
Here it is treated concerning the description of the heads, or concerning the simulation of Antichrist. And first the simulation of Antichrist is set down; secondly, the efficacy of his simulation, there, "And the whole earth wondered." [Marginal label: Simulation of Antichrist.] In the first, first the simulation with respect to death is set down; secondly, with respect to resurrection, there, "And the wound of death." Therefore he says: "And I saw one," that is, Antichrist, "of its heads," that is, of the seven princes who are signified by the seven heads, among whom, because Antichrist will excel in malice, he is called one in the singular. Or, "one of its heads," that is, Antichrist, who is so called because he will say that he is the principle of himself: "as if slain," that is, in a simulated way and not truly, because through magic art he will pretend that he is dead. "Unto death." He adds this lest he be believed to speak according to common usage, by which someone is said to be slain when he is near death. "And the wound of its death," namely, of simulated death, "was healed," namely, through a simulated resurrection. For he will pretend himself dead for three days, and afterward he will say that he has been raised up; but, as Bede says, he will do the whole thing by magic art and by the ministry of demons.
"Et admirata est universa terra post bestiam. Et adoraverunt draconem, qui dedit potestatem bestiae."
Hic tangitur de efficacia simulationis ejus, quae consistit in duobus: respectu suorum, et respectu sui, quod est ibi, v. 5: "Et datum est ei os." Efficacia simulationis in aliis consistit in quatuor. Primo, in gentium admiratione. Secundo, in imitatione, ibi, "Post bestiam." Tertio, in ejus adoratione, ibi, v. 4: "Et adoraverunt draconem." Quarto, in ejus magnificatione, ibidem: "Qui dedit potestatem bestiae." Unde dicit: "Et admirata est," id est, admirabitur. Quasi dicat: Credent eum resurrexisse: et ideo admirabuntur. "Universa terra," id est, omnes habentes terrenum affectum et intellectum, "post bestiam," supple, euntes mente, et corpore. Ad litteram sequentur eam prae admiratione, decepti magicis ejus artibus, Dei permissione.
"Et adoraverunt draconem." Glossa, diabolum, supple, in Antichristo, "qui dedit potestatem," scilicet miracula faciendi, et resurgendi, ut videbatur, "bestiae," id est, Antichristo.
"Et adoraverunt bestiam, dicentes: Quis similis bestiae? et quis poterit pugnare cum ea?"
Hic dicitur, quod reprobi magnificabunt Antichristum a duobus. Primo, a potentia faciendi miracula, cum dicit: "Quis similis bestiae?" Secundo, a potestatis eminentia, ibidem, "Et quis poterit pugnare cum ea?" Dicit ergo: "Et adoraverunt bestiam," id est, bestialem Antichristum, se illi humiliando, "dicentes," scilicet, ex visorum admiratione, et cordis pusillanimitate: "Quis similis bestiae," scilicet in miraculorum admiratione? "Et quis poterit pugnare cum ea," id est, potestati ejus resistere? Quasi dicat: Nullus est qui in potentia saeculari emineat ita. Haymo: "Verum dicunt qui hanc bestiam adorant: quia neque in saeculari potentia, neque in miraculorum fraude, in retroactis temporibus similis ei apparuit." [Marginal label: Debemus Creatori nostro quatuor.] NOTA: Quatuor praedicta debemus Creatori. Primo, debemus admirari ejus majestatem. Ad Roman. XI, 33: O altitudo divitiarum sapientiae, et scientiae Dei! Secundo, imitari ejus humilitatem. Matth. XI, 29: Discite a me, quia mitis sum et humilis corde. Tertio, adorare ejus divinitatem. Deuter. VI, 13: Dominum Deum tuum timebis, etc. Quarto, laudare ejus bonitatem. Psal. CXVI, 1: Laudate Dominum, omnes gentes, etc.
5. "Et datum est ei os loquens magna et blasphemias: et data est ei potestas facere menses quadraginta duos."
"And the whole earth wondered after the beast. And they adored the dragon, who gave authority to the beast."
Here there is touched upon the efficacy of his simulation, which consists in two things: with respect to his own followers, and with respect to himself, which is there at verse 5: "And there was given to him a mouth." The efficacy of the simulation in others consists in four things. First, in the admiration of the nations. Second, in imitation, there, "after the beast." Third, in adoration of him, there at verse 4: "And they adored the dragon." Fourth, in the magnification of him, in the same place: "who gave authority to the beast." Hence he says: "And the whole earth wondered," that is, will wonder. As if he said: They will believe that he has risen again, and therefore they will wonder. "The whole earth," that is, all who have earthly affection and understanding, "after the beast," supply, going in mind and body. Literally they will follow it out of admiration, deceived by his magic arts, by the permission of God.
"And they adored the dragon." The Gloss: the devil, supply, in Antichrist, "who gave authority," namely, of doing miracles and of rising again, as it seemed, "to the beast," that is, to Antichrist.
"And they adored the beast, saying: Who is like to the beast? and who will be able to fight with it?"
Here it is said that the reprobate will magnify Antichrist from two things. First, from the power of doing miracles, when it says, "Who is like to the beast?" Secondly, from the eminence of his power, in the same place, "And who will be able to fight with it?" Therefore he says: "And they adored the beast," that is, bestial Antichrist, humbling themselves to him, "saying," namely, from admiration of the things seen and from faintheartedness of heart: "Who is like to the beast," namely, in the admiration of miracles? "And who will be able to fight with it," that is, to resist its power? As if he said: There is no one who so excels in secular power. Haymo: "Those who adore this beast speak truth: because neither in secular power nor in the fraud of miracles has anyone like him appeared in past times." [Marginal label: We owe four things to our Creator.] NOTE: We owe the four things mentioned above to the Creator. First, we ought to admire his majesty. Romans 11:33: O the depth of the riches of the wisdom and knowledge of God! Secondly, to imitate his humility. Matthew 11:29: Learn from me, for I am meek and humble of heart. Thirdly, to adore his divinity. Deuteronomy 6:13: The Lord your God you shall fear, etc. Fourthly, to praise his goodness. Psalm 116:1: Praise the Lord, all nations, etc.
5. "And there was given to it a mouth speaking great things and blasphemies; and power was given to it to act for forty-two months."
Hic agitur de efficacia simulationis in seipso. Ex eo enim quod videbit, quod homines credunt eum a mortuis resurrexisse, orietur magna praesumptio in eo, et ex praesumptione magna et aperta blasphemia. Et secundum hoc exponitur sic: "Et datum est ei," scilicet, divina permissione, "os loquens magna," supple, dicendo se esse Deum. Daniel. XI, 36: Adversus Deum deorum loquetur magnifica. "Et blasphemias," scilicet, negando Christum esse Deum. "Et data est illi," scilicet, Antichristo bestiali, "potestas facere," supple, praedicta mala, "menses quadraginta duos," id est, per tres annos et dimidium. Tunc enim ita praesumet, quod publice audeat blasphemare, quod ante faciebat occulte. [Marginal label: Quaestio.] Sed quaeritur, Quare istud verbum toties repetitur? RESPONSIO. Tribus de causis. Primo, ut praemuniamur contra illam persecutionem. Gregorius: "Minus feriunt jacula quae praevidentur." Secundo, ut non timeamus, quia cito transibunt hujusmodi. Tertio, ut talem gloriam non quaeramus, quae ita cito terminabitur.
6. "Et aperuit os suum in blasphemias ad Deum, blasphemare nomen ejus, et tabernaculum ejus, et eos qui in coelo habitant."
Hic agitur de usu potestatis. Et dicuntur quatuor. Primo, quod blasphemabit Deum, negando ipsum esse. Secundo, quod blasphemabit omne nomen ejus, per quod apparet laudabile, ibi, "Blasphemare nomen ejus." Tertio, quod blasphemabit omnes qui Deo serviunt, ibi, "Et tabernaculum ejus." Quarto, quod etiam illos qui a majoribus proteguntur, ibi, "Et eos qui in coelo habitant." [Marginal label: Antichristus Deum blasphemabit.] Dicit ergo: "Et aperuit os suum," scilicet, quod ante per tres annos et dimidium quasi clausum tenebat, dum occulte blasphemabat, "in blasphemias," scilicet apertas, "ad Deum," scilicet, usque ad Deum. Tunc enim dicet aperte Christum non fuisse Dei Filium, et dicet se esse Christum. "Blasphemare nomen ejus," id est, ad blasphemandum fidem et obedientiam Christi, per quam nominabilis est et laudabilis. Vel, "Nomen ejus," id est, Jesu, quod est nomen super omne nomen, de quo, Psal. LXXI, 17: Sit nomen ejus benedictum in saecula. Hoc nomen blasphemabit: quia dicet Christum non fuisse Christum, sed potius Antichristum, et mentietur se Christum. [Marginal label: Christi tabernaculum.] "Et tabernaculum ejus," id est, Sanctos in quibus habitat Dominus, sicut milites in tabernaculis, in quibus triumphat. Unde Glossa: "Et tabernaculum ejus," id est, eos qui sibi militant, id est, Sanctos qui sunt in Ecclesia militanti. Vel, "Tabernaculum ejus," id est, carnem Christi, de quo, Psal. XLV, 5: Sanctificavit tabernaculum suum Altissimus: in quo deitas latuit, sicut in tabernaculo. Ad Coloss. II, 9: In ipso inhabitat omnis plenitudo divinitatis corporaliter, id est, vere. "Et eos qui in coelo habitant," id est, qui proteguntur a majoribus in Ecclesia, sicut minores: per coelum enim majores. Vel sic: "Et eos qui in coelo habitant," id est, Sanctos illos qui jam fruuntur Deo in coelo: dicet enim illos fuisse ministros Antichristi, et nullum ante se Christianum.
"Et est datum illi bellum facere cum sanctis, et vincere eos."
Here it is treated concerning the efficacy of the simulation in himself. For from the fact that he will see that men believe he has risen from the dead, great presumption will arise in him, and from presumption great and open blasphemy. And according to this it is explained thus: "And there was given to him," namely by divine permission, "a mouth speaking great things," supply, by saying that he is God. Daniel 11:36: Against the God of gods he will speak magnificent things. "And blasphemies," namely, by denying that Christ is God. "And there was given to him," namely, to bestial Antichrist, "power to do," supply, the evils mentioned before, "for forty-two months," that is, for three and a half years. For then he will presume so much that publicly he will dare to blaspheme, which before he did secretly. [Marginal label: Question.] But it is asked: Why is that word repeated so many times? RESPONSE. For three reasons. First, so that we may be forearmed against that persecution. Gregory: "Darts that are foreseen strike less." Secondly, so that we may not fear, because things of this kind will quickly pass. Thirdly, so that we may not seek such glory, which will be ended so quickly.
6. "And it opened its mouth in blasphemies against God, to blaspheme his name, and his tabernacle, and those who dwell in heaven."
Here it is treated concerning the use of the power. And four things are said. First, that he will blaspheme God, by denying that he exists. Secondly, that he will blaspheme every name of his through which he appears praiseworthy, there, "to blaspheme his name." Thirdly, that he will blaspheme all who serve God, there, "and his tabernacle." Fourthly, that he will also blaspheme those who are protected by greater persons, there, "and those who dwell in heaven." [Marginal label: Antichrist will blaspheme God.] Therefore he says: "And he opened his mouth," namely, the mouth which before, for three and a half years, he kept as if closed while he blasphemed secretly, "in blasphemies," namely open ones, "against God," namely, even up to God. For then he will say openly that Christ was not the Son of God, and he will say that he himself is Christ. "To blaspheme his name," that is, to blaspheme the faith and obedience of Christ, through which he is nameable and praiseworthy. Or, "his name," that is, Jesus, which is the name above every name, concerning which Psalm 71:17 says: Let his name be blessed forever. He will blaspheme this name, because he will say that Christ was not Christ, but rather Antichrist, and he will lie that he himself is Christ. [Marginal label: The tabernacle of Christ.] "And his tabernacle," that is, the Saints in whom the Lord dwells, like soldiers in tabernacles, in whom he triumphs. Hence the Gloss: "And his tabernacle," that is, those who fight for him, that is, the Saints who are in the Church militant. Or, "his tabernacle," that is, the flesh of Christ, concerning which Psalm 45:5 says: The Most High sanctified his tabernacle; in it the deity lay hidden as in a tabernacle. Colossians 2:9: In him dwells all the fullness of divinity bodily, that is, truly. "And those who dwell in heaven," that is, those who are protected by greater persons in the Church, as minors are; for by heaven the greater ones are meant. Or thus: "And those who dwell in heaven," that is, those Saints who already enjoy God in heaven; for he will say that they were ministers of Antichrist, and that before himself there was no Christian.
"And it was given to it to make war with the saints and to conquer them."
Hic est quarta pars, in qua agitur de usu potestatis suae. Et dicitur hic concessum esse Antichristo punire Sanctos corporaliter. Unde dicit: "Et datum est illi," id est, a Deo permissum, "facere bellum cum sanctis," id est, contra Sanctos, scilicet comminando, blandiendo, promittendo, exhortando: "et vincere eos," scilicet, corporaliter occidendo. Haymo: "Quos non poterit inclinare ad fidem suam, vincet, id est, occidet."
"Et data est illi potestas in omnem tribum, et populum, et linguam, et gentem: Et adoraverunt eam omnes qui inhabitant terram, quorum non sunt scripta nomina in libro vitae Agni, qui occisus est ab origine mundi."
[Marginal label: Potestatis ejus ambitus.] Hic est illa pars in qua agitur de ambitu potentiae Antichristi. Et dicuntur quatuor. Primo, quod habebit potestatem in reprobos de Judaeis, ibi, "Et data est illi." Secundo, quod in reprobos de Gentibus, ibi, "Et linguam, et gentem." Tertio, quod omnes isti cultum divinum ei exhibebunt, ibi, v. 8: "Et adoraverunt eam." Quarto, quod omnes reprobi sunt, ibidem, "Quorum nomina, etc." Unde dicit: "Et data est illi potestas in omnem tribum," quoad Judaeos, "et populum, et linguam, et gentem." Haymo: "In lingua et gente omnes Gentium nationes intelligimus." Vel sic: "Et linguam," quoad malos Christianos, "et gentem," quoad Paganos. "Et adoraverunt eam," id est, bestiam, vel Antichristum, "omnes qui inhabitant terram," id est, qui terrenis desideriis serviunt, hoc est, omnes reprobi adorabunt in ipso diabolum. [Marginal label: Quaestio.] Hic quaeritur, Supra, v. 4, dictum est: "Et adoraverunt bestiam," quare dicit modo: "Et adoraverunt eum," id est Antichristum, et non eam? RESPONSIO. In hoc innuit, quod cum Antichristus a subditis adoratur, diabolus in eo adoratur. "Quorum," scilicet, reproborum, "non sunt scripta nomina in libro vitae Agni," id est, vitae quam dat Agnus, id est, Christus, "qui occisus est ab origine mundi," id est, praevisus est ab aeterno occidi in tempore. Unde: "Ab origine mundi," id est, ante originem. Simile, Eccli. XXIV, 14: Ab initio, et ante saecula creata sum, id est, praevisa creari secundum humanitatem. Dicit Sapientia: Ab initio, id est, ante initium. Vel sic: "Qui occisus est ab origine mundi," id est, post originem. Vel sic: "Qui occisus est ab origine mundi," id est, statim post originem, non in se, sed in suis membris, sicut fuit Abel, vel alii Sancti. Vel, praefiguratus occidi in Abel, et agno quem obtulit.
"Si quis habet aurem, audiat. Qui in captivitatem duxerit, in captivitatem vadet: qui in gladio occiderit, oportet eum gladio occidi. Hic est patientia et fides sanctorum."
Supra posita est bestiae descriptio, hic excitatur legentis attentio. Et dicuntur duo. Primo, ponitur intellectus excitativum. Secundo, consolatio Sanctorum, ibi, v. 10: "Qui in captivitatem, etc." Dicit ergo: "Si quis habet aurem" cordis, "audiat," id est, intelligat sensum verbi. Vel sic: "Si quis habet aurem" corporis, "audiat," auribus cordis. [Marginal label: Quaestio.] Hic quaeritur, Quare Scriptura interponit hoc verbum: "Si quis habet aurem, etc." Responsio Bedae: "Quoties Scriptura hoc dictum interponit, intentum quaerit auditorem pro obscuritate rei." "Qui in captivitatem duxerit, etc." Quasi dicat: Nolite multum curare de gloria Antichristi, nam "qui in captivitatem duxerit," scilicet, alienando a fide et salute, "duxerit," inquam, verbo, vel exemplo, "in captivitatem vadet," id est, in poenas infernales, velit nolit. Et non dicit, vadit sed vadet: quia jam lata est sententia de istis. Joan. III, 18: Qui non credit, jam judicatus est. "Qui in gladio occiderit," scilicet spirituali, ut gladio malae persuasionis, vel gladio materiali, sicut Antichristus, et sui: "oportet eum gladio occidi," scilicet, sententia aeterni judicii. Job, XIX, 29: Fugite ergo a facie gladii. Vel aliquando gladio materiali. "Hic est patientia et fides Sanctorum," id est, hoc tempore probatur quis Sanctorum fidelis et patiens. Multi enim tempore pacis videntur patientes et fideles, qui tempore persecutionis invenientur impatientes et infideles. Luc. VIII, 13: Ad tempus credunt, etc. Vel sic: "Hic est patientia et fides Sanctorum," id est, ad hoc dantur fides et patientia, ut possint Sancti sustinere tribulationem. Vel sic: "Hic est patientia, etc.," id est, in tribulationibus probatur fides et patientia, sicut aurum in fornace. Augustinus: "Quod flagellum grano, quod lima ferro, quod fornax auro: hoc tribulatio viro justo." NOTA: "Hic est," id est, in tribulatione, "patientia et fides Sanctorum," sicut aurum in fornace ad probandum, sicut argentum in minera ad extrahendum, sicut flos in arbore ad generandum, sicut semen in agro ad multiplicandum.
Here is the fourth part, in which it is treated concerning the use of his power. And here it is said that it has been granted to Antichrist to punish the Saints bodily. Hence he says: "And it was given to him," that is, permitted by God, "to make war with the saints," that is, against the Saints, namely by threatening, flattering, promising, exhorting; "and to conquer them," namely by killing them bodily. Haymo: "Those whom he will not be able to incline to his own faith, he will conquer, that is, kill."
"And power was given to it over every tribe and people and tongue and nation; And all who inhabit the earth adored it, whose names are not written in the book of life of the Lamb, who was slain from the origin of the world."
[Marginal label: The extent of his power.] This is that part in which it is treated concerning the extent of the power of Antichrist. And four things are said. First, that he will have power over the reprobate from the Jews, there, "And power was given to it." Secondly, that he will have power over the reprobate from the Gentiles, there, "and tongue and nation." Thirdly, that all these will offer divine worship to him, there at verse 8: "And they adored it." Fourthly, that all are reprobate, in the same place, "whose names, etc." Hence he says: "And power was given to it over every tribe," with respect to the Jews, "and people and tongue and nation." Haymo: "In tongue and nation we understand all nations of the Gentiles." Or thus: "and tongue," with respect to bad Christians, "and nation," with respect to Pagans. "And they adored it," that is, the beast or Antichrist, "all who inhabit the earth," that is, who serve earthly desires; that is, all the reprobate will adore the devil in him. [Marginal label: Question.] Here it is asked: Above, at verse 4, it was said: "And they adored the beast"; why does it now say, "And they adored him," that is, Antichrist, and not her? RESPONSE. In this he suggests that when Antichrist is adored by his subjects, the devil is adored in him. "Whose," namely, of the reprobate, "names are not written in the book of life of the Lamb," that is, of the life which the Lamb gives, that is, Christ, "who was slain from the origin of the world," that is, was foreseen from eternity to be slain in time. Hence "from the origin of the world," that is, before the origin. A similar thing is in Ecclesiasticus 24:14: From the beginning and before the ages I was created, that is, foreseen to be created according to humanity. Wisdom says: From the beginning, that is, before the beginning. Or thus: "who was slain from the origin of the world," that is, after the origin. Or thus: "who was slain from the origin of the world," that is, immediately after the origin, not in himself, but in his members, as Abel was, or other Saints. Or, he was prefigured to be slain in Abel and in the lamb which Abel offered.
"If anyone has an ear, let him hear. He who has led into captivity shall go into captivity; he who has killed with the sword must be killed by the sword. Here is the patience and faith of the saints."
Above the description of the beast has been set down; here the reader's attention is stirred up. And two things are said. First, the stirring up of the understanding is set down. Secondly, the consolation of the Saints, there at verse 10: "He who into captivity, etc." Therefore he says: "If anyone has an ear" of the heart, "let him hear," that is, understand the sense of the word. Or thus: "If anyone has an ear" of the body, "let him hear" with the ears of the heart. [Marginal label: Question.] Here it is asked: Why does Scripture insert this word: "If anyone has an ear, etc."? The response of Bede: "Whenever Scripture inserts this saying, it seeks an attentive hearer because of the obscurity of the matter." "He who has led into captivity, etc." As if he said: Do not be greatly concerned about the glory of Antichrist, for "he who has led into captivity," namely, by alienating from faith and salvation, "has led," I say, by word or example, "shall go into captivity," that is, into infernal punishments, whether he wishes or not. And it does not say "goes," but "will go," because the sentence has already been passed concerning these. John 3:18: He who does not believe has already been judged. "He who has killed with the sword," namely with a spiritual sword, as with the sword of evil persuasion, or with a material sword, as Antichrist and his followers do, "must be killed by the sword," namely by the sentence of eternal judgment. Job 19:29: Flee therefore from the face of the sword. Or, sometimes, by the material sword. "Here is the patience and faith of the Saints," that is, at this time it is proved which of the Saints is faithful and patient. For many in time of peace seem patient and faithful, who in time of persecution will be found impatient and unfaithful. Luke 8:13: For a time they believe, etc. Or thus: "Here is the patience and faith of the Saints," that is, faith and patience are given for this, that the Saints may be able to sustain tribulation. Or thus: "Here is patience, etc.," that is, in tribulations faith and patience are proved, as gold in the furnace. Augustine: "What the flail is to grain, what the file is to iron, what the furnace is to gold, this tribulation is to the just man." NOTE: "Here is," that is, in tribulation, "the patience and faith of the Saints," like gold in the furnace for proving, like silver in the mine for extracting, like a flower on the tree for generating, like seed in the field for multiplying.
"Et vidi aliam bestiam ascendentem de terra, et habebat cornua duo similia Agni, et loquebatur sicut draco."
Supra posuit Antichristi descriptionem, hic describit membra ejus, et praecipue praedicatores ejus. Et dividitur haec pars in duas. [Marginal label: Antichristi membra.] In prima, sub figura bestiae describit praedicatores Antichristi: in secunda, potestatem eorum et effectum potestatis, ibi, v. 12: "Et potestatem prioris bestiae." In prima tanguntur quatuor. Primo, eorum crudelitas. Secundo, superbia, ibi, "Ascendentem." Tertio, simulatio et hypocrisis, ibi, "Et habebat cornua duo." In quarta, modus loquendi, ibi, "Et loquebatur." Dicit ergo: "Et vidi aliam bestiam." NOTA: Haec bestia differt a praecedenti: quia illa ascendit de mari, haec de terra. Per illam signatur Antichristus, per istam corpus ejus, maxime qui eam praedicaturi sunt. Haymo: "Prior bestia Antichristus est, scilicet, malorum caput: sequens vero corpus ejus, maxime qui eam praedicaturi sunt. Per primam potest signari multitudo Gentium adhaerentium Antichristo in persecutione Ecclesiae: per secundam falsi Christiani, qui Ecclesiam persequentur cum Antichristo." Dicit ergo: "Et vidi," id est, intellexi spiritualiter, "aliam bestiam," id est, Pseudo-Apostolorum congregationem. Et dicitur bestia, quasi vastia, propter crudelitatem. "Ascendentem," scilicet, propter superbiam, et transeuntem, "de terra," id est, de terrenorum opulentia. Haymo: "De terra ascendere, est pro terrenis rebus in superbiam erigi." NOTA: Non dicit quo ascendit, sed unde: quia malorum ascensus est descensus. Psal. LXXII, 18: Dejecisti eos, dum allevarentur. Nota, quod diabolus revelabit ei thesauros absconditos, unde suos ditabit: et sic erigetur in superbiam. Daniel, XI, 43: Dominabitur thesaurorum auri et argenti. "Et habebat cornua duo," id est, vitam, et scientiam: sed quia non habebit illa secundum veritatem, sed per simulationem: ideo non dicit simpliciter, sed "similia Agni." Vel, "Duo cornua" sunt doctrina et potestas faciendi miracula per simulationem; non secundum veritatem, et per ea quasi per cornua impugnabunt Ecclesiam. Vel, "Duo cornua," id est, duo Testamenta, quibus defenditur Ecclesia, quae habebit per scientiae cognitionem, non per vitae sanctitatem: per usurpationem, non secundum veritatem. Unde sequitur: "Similia Agni." Vel, "Duo cornua similia Agni" sunt dilectio Dei et proximi simulata quae erit in eis. Unde Glossa: "Si quid boni in eis videbitur, simulatio erit." "Et loquebatur sicut draco," id est, Antichristus: quia sicut diabolus loquitur in Antichristo, ita praedicatores Antichristi loquentur a diabolo. Vel, "Sicut draco," quia persuadendo et blasphemando concordabit draconi.
"And I saw another beast rising from the earth, and it had two horns like the Lamb, and it spoke like the dragon."
Above he set down the description of Antichrist; here he describes his members, and especially his preachers. And this part is divided into two. [Marginal label: Members of Antichrist.] In the first, under the figure of the beast, he describes the preachers of Antichrist; in the second, their power and the effect of the power, there at verse 12: "And the power of the former beast." In the first four things are touched upon. First, their cruelty. Secondly, pride, there, "rising." Thirdly, simulation and hypocrisy, there, "and it had two horns." In the fourth, the manner of speaking, there, "and it spoke." Therefore he says: "And I saw another beast." NOTE: This beast differs from the preceding one, because that one rises from the sea, this one from the earth. Through that one Antichrist is signified; through this one his body is signified, chiefly those who are going to preach it. Haymo: "The former beast is Antichrist, namely the head of the evil; but the following one is his body, chiefly those who are going to preach it. Through the first can be signified the multitude of Gentiles adhering to Antichrist in the persecution of the Church; through the second, false Christians who will persecute the Church with Antichrist." Therefore he says: "And I saw," that is, I understood spiritually, "another beast," that is, the congregation of pseudo-apostles. And it is called a beast, as though a devastator, because of cruelty. "Rising," namely, because of pride, and passing upward, "from the earth," that is, from the abundance of earthly things. Haymo: "To rise from the earth is to be raised into pride because of earthly things." NOTE: He does not say to what it rises, but whence, because the ascent of the evil is descent. Psalm 72:18: You cast them down when they were being lifted up. Note that the devil will reveal hidden treasures to him, whence he will enrich his own; and thus he will be raised into pride. Daniel 11:43: He will rule over the treasures of gold and silver. "And it had two horns," that is, life and knowledge; but because he will not have those according to truth, but through simulation, therefore he does not say simply, but "like those of the Lamb." Or, the "two horns" are doctrine and power of doing miracles through simulation, not according to truth; and through them, as through horns, they will attack the Church. Or, "two horns," that is, the two Testaments, by which the Church is defended, which it will have through knowledge of science, not through holiness of life, by usurpation, not according to truth. Hence there follows: "like those of the Lamb." Or, "two horns like those of the Lamb" are simulated love of God and of neighbor which will be in them. Hence the Gloss: "If anything good is seen in them, it will be simulation." "And it spoke like the dragon," that is, Antichrist; because as the devil speaks in Antichrist, so the preachers of Antichrist will speak from the devil. Or, "like the dragon," because by persuading and blaspheming it will agree with the dragon.
12. "Et potestatem prioris bestiae omnem faciebat in conspectu ejus: et fecit terram, et habitantes in ea, adorare bestiam primam, cujus curata est plaga mortis."
Hic agit de potestate ministrorum Antichristi. Et dicuntur tria. Primo, quod habebunt potestatem decipiendi per sanctitatis simulationem. Secundo, per miraculorum operationem, ibi, v. 13: "Et fecit signa." Tertio, per saecularem potestatem, ibi, v. 15: "Et faciet ut quicumque, etc." Dicit ergo: "Et potestatem prioris bestiae," id est, Antichristi bestialis et irrationalis, "omnem," id est, omnes modos decipiendi, quibus Antichristus decipit, decipient isti, "faciebat in conspectu ejus," id est, Antichristi, hoc est, in beneplacito ejus. Vel, "In conspectu ejus," scilicet, ut quasi videatur omnia scire. Haymo quaerit, Si praedicatores Antichristi semper in ejus praesentia sint? Et respondet, quod non: sed ideo dicuntur in conspectu ejus potestatem habere, quia ubicumque sint, studebunt ita voluntatem ejus facere, ac si semper ab eo videantur. In conspectu etiam ejus sunt: quia in tantum eum honorabunt, ut quidquid acturi sunt, dicant in conspectu ejus esse, tamquam nihil eum latere possit. "Et fecit terram," id est, amatores terrenorum, "et habitantes in ea." Glossa, in amore terrenorum perseverantes. Vel, "Terram," id est, corpora terrena, "et habitantes in ea," id est, animas quiescentes in corporibus, "adorare bestiam primam," id est, Antichristum qui est caput omnium malorum, quem adorabunt Apostoli sui, sicut Christum adoraverunt veri Apostoli: "cujus curata est plaga mortis," scilicet, simulate, et per resurrectionem simulatam quam praedicabunt sicut veram.
13. "Et fecit signa magna, ut etiam ignem faceret de coelo descendere in terram in conspectu hominum."
Hic determinat potestatem quam habebunt ministri Antichristi per miraculorum operationem. Et dicuntur tria. Primo, quod miracula facient ad confirmationem praedicationis suae. Secundo, miraculorum expressionem ponit, ibi, "Ut etiam ignem." Tertio, quod ad majorem deceptionem facient coram Sanctis, ibi, "In conspectu hominum." [Marginal label: Miracula ministrorum Antichristi.] Dicit ergo: "Et fecit," id est, faciet, "signa magna." Glossa, ad confirmationem praedicationis suae. "Ut etiam ignem faceret de coelo descendere in terram." Ad litteram poterunt haec facere Apostoli Antichristi, daemonum operatione. Nec hoc est incredibile, cum alia vice hoc fecit diabolus. Job, I, 16: Ignis cecidit coelo, etc. Vel, "Ignem," id est, spiritum malignum in specie ignis, "faciet descendere de coelo in terram," sicut Apostolis datus est Spiritus sanctus in igne, id est, specie ignis 4. Et sicut ad praedicationem Apostolorum dabatur Spiritus sanctus signo visibili. Act. X, 44: Adhuc loquente Petro verba haec, etc., sic illi dabunt spiritum malignum in specie ignis, arte magica. "In terram," id est, in homines qui terrena sapiunt, "in conspectu hominum," id est, Sanctorum. Matth. XXIV, 24: Surgent pseudochristi, et dabunt signa magna, etc. Vel, "In conspectu hominum," id est, aperte, et jactabunt se meliores Apostolis, qui in conclavi receperunt Spiritum sanctum.
12. "And it exercised all the power of the former beast in its sight; and it made the earth and those dwelling in it adore the first beast, whose wound of death was healed."
Here he treats of the power of the ministers of Antichrist. And three things are said. First, that they will have power of deceiving through the simulation of holiness. Secondly, through the working of miracles, there at verse 13: "And it made signs." Thirdly, through secular power, there at verse 15: "And it shall cause that whoever, etc." Therefore he says: "And the power of the former beast," that is, of bestial and irrational Antichrist, "all," that is, all the modes of deceiving by which Antichrist deceives, these will deceive by, "it exercised in his sight," that is, in the sight of Antichrist, that is, according to his good pleasure. Or, "in his sight," namely, so that he may seem as if he knows all things. Haymo asks whether the preachers of Antichrist are always in his presence; and he responds that they are not, but they are said to have power in his sight because wherever they are, they will be eager to do his will as though they were always seen by him. They are also in his sight because they will honor him so much that whatever they are going to do, they will say is in his sight, as though nothing could lie hidden from him. "And it made the earth," that is, lovers of earthly things, "and those dwelling in it." The Gloss: those persevering in the love of earthly things. Or, "the earth," that is, earthly bodies, "and those dwelling in it," that is, souls resting in bodies, "to adore the first beast," that is, Antichrist, who is the head of all the evil, whom his apostles will adore, just as the true Apostles adored Christ; "whose wound of death was healed," namely, in a simulated way and through the simulated resurrection which they will preach as true.
13. "And it made great signs, so that it even made fire come down from heaven to earth in the sight of men."
Here he determines the power which the ministers of Antichrist will have through the working of miracles. And three things are said. First, that they will do miracles for the confirmation of their preaching. Secondly, he sets down the expression of the miracles, there, "so that even fire." Thirdly, that for a greater deception they will do them before the Saints, there, "in the sight of men." [Marginal label: Miracles of the ministers of Antichrist.] Therefore he says: "And it made," that is, will make, "great signs." The Gloss: for the confirmation of its preaching. "So that it even made fire come down from heaven to earth." Literally the apostles of Antichrist will be able to do these things by the operation of demons. Nor is this incredible, since the devil did this on another occasion. Job 1:16: Fire fell from heaven, etc. Or, "fire," that is, a malignant spirit in the appearance of fire, "he will make come down from heaven to earth," as the Holy Spirit was given to the Apostles in fire, that is, in the appearance of fire 4. And just as at the preaching of the Apostles the Holy Spirit was given by a visible sign. Acts 10:44: While Peter was still speaking these words, etc., so they will give a malignant spirit in the appearance of fire, by magic art. "To earth," that is, into men who savor earthly things, "in the sight of men," that is, of the Saints. Matthew 24:24: Pseudo-christs will arise and will give great signs, etc. Or, "in the sight of men," that is, openly, and they will boast themselves better than the Apostles, who received the Holy Spirit in the upper room.
14. "Et seduxit habitantes in terra, propter signa quae data sunt illi facere in conspectu bestiae, dicens habitantibus in terra ut faciant imaginem bestiae, quae habet plagam gladii, et vixit. 15. Et datum est illi ut daret spiritum imagini bestiae, et ut loquatur imago bestiae."
Supra dictum est quod ministri Antichristi miracula facient, hic dicitur quod per hoc multos seducent. Et dicuntur hic tria. Primo, quod per miraculorum operationem multos decipient. Secundo, quod Antichristo conformes facient, ibi, "Dicens habitantibus." Tertio, quod illos loqui linguis facient, ibi, v. 15: "Et datum est illi." In prima parte dicuntur tria. Primo, quod praedicatores Antichristi terrenos homines seducent. Secundo, ostendit per quod, quoniam per miracula, ibi, "Propter signa." Tertio, quod illa fient in invocatione nominis Antichristi, ibi, "In conspectu bestiae." Dicit ergo: "Et seduxit," id est, seorsum a veritate ducet, "habitantes in terra," id est, finaliter amantes terrena, et postponéntes divina: "propter signa," id est, miracula, "quae data sunt," scilicet, permissione divina, "illi," id est, bestiae, hoc est, praedicatoribus Antichristi, "facere in conspectu bestiae," id est, Antichristi, in cujus nominis invocatione ministri ejus miracula facient. "Dicens," id est, praecipiens, "habitantibus in terra," id est, in terrenis, qui sibi adhaerebunt, "ut faciant imaginem bestiae," id est, Antichristi, id est, ut faciant se conformes illi, sicut dicit Glossa et Haymo, hoc est, fidem illius tenebunt, et simulationem illius imitabuntur. "Quae habet plagam gladii," id est, cicatrices vulnerum, quae sunt signum mortis: "et vixit," scilicet, per simulationem resurrectionis: quia sicut dictum est, se finget mortuum, et resurrexisse. NOTA: Aliqui dicunt, quod facient a suis credentibus fieri imaginem Antichristi materialem, sicut nos facimus imaginem Salvatoris, et facient eam adorari in ejus nomine.
"Et datum est illi ut daret spiritum, etc." "Et datum est," id est, permissum, "illi," scilicet, bestiae, id est, ministris Antichristi bestialibus et irrationalibus, "ut daret spiritum," scilicet, malignum spiritum prophetandi, "imagini bestiae," id est, conformibus Antichristi, sicut dicit Glossa. [Marginal label: Imago bestiae.] "Et ut loquatur bestiae imago," id est, conformes Antichristo loquantur variis linguis, vel prophetantes de futuris, sicut dictum fuit Apostolis, quod possent loqui variis linguis. Si autem intelligitur de imagine materiali, tunc exponitur sic: "Et datum est illi," scilicet, statuae, "ut loquatur imago bestiae," id est, Antichristi. Secundum hoc videtur, quod sit creatura rationalis. RESPONSIO. Loquetur per ipsum praesidentem, sicut idola solebant dare responsa. Unde Haymo: "Arte magica facient statuam loqui, et futura praedicere: et hoc permittet Deus, peccatis hominum exigentibus, sicut olim permissum est, cum vigeret idololatria."
14. "And it seduced those dwelling on the earth because of the signs which were given to it to do in the sight of the beast, telling those dwelling on the earth to make an image of the beast which has the wound of the sword and lived. 15. And it was given to it to give spirit to the image of the beast, and that the image of the beast should speak."
Above it was said that the ministers of Antichrist will do miracles; here it is said that through this they will seduce many. And three things are said here. First, that through the working of miracles they will deceive many. Secondly, that they will make them conformable to Antichrist, there, "telling those dwelling." Thirdly, that they will make them speak with tongues, there at verse 15: "And it was given to it." In the first part three things are said. First, that the preachers of Antichrist will seduce earthly men. Secondly, he shows through what, since through miracles, there, "because of the signs." Thirdly, that those things will be done in the invocation of the name of Antichrist, there, "in the sight of the beast." Therefore he says: "And it seduced," that is, it will lead apart from the truth, "those dwelling on the earth," that is, those finally loving earthly things and setting divine things after them; "because of the signs," that is, miracles, "which were given," namely by divine permission, "to it," that is, to the beast, that is, to the preachers of Antichrist, "to do in the sight of the beast," that is, of Antichrist, in the invocation of whose name his ministers will do miracles. "Telling," that is, commanding, "those dwelling on the earth," that is, among earthly things, who will adhere to him, "to make an image of the beast," that is, of Antichrist; that is, to make themselves conformable to him, as the Gloss and Haymo say, that is, they will hold his faith and imitate his simulation. "Which has the wound of the sword," that is, the scars of wounds, which are a sign of death; "and lived," namely, through the simulation of resurrection, because, as was said, he will feign that he has died and risen again. NOTE: Some say that they will cause a material image of Antichrist to be made by those believing in him, just as we make an image of the Savior, and they will cause it to be adored in his name.
"And it was given to it to give spirit, etc." "And it was given," that is, permitted, "to it," namely, to the beast, that is, to the bestial and irrational ministers of Antichrist, "to give spirit," namely a malignant spirit of prophesying, "to the image of the beast," that is, to those conformable to Antichrist, as the Gloss says. [Marginal label: Image of the beast.] "And that the image of the beast should speak," that is, that those conformable to Antichrist should speak in various tongues, or prophesy of future things, as it was said to the Apostles that they could speak in various tongues. But if it is understood of the material image, then it is explained thus: "And it was given to it," namely, to the statue, "that the image of the beast should speak," that is, of Antichrist. According to this it seems that it is a rational creature. RESPONSE. It will speak through the presiding spirit itself, as idols used to give responses. Hence Haymo: "By magic art they will make a statue speak and foretell future things; and God will permit this, with the sins of men requiring it, just as once it was permitted when idolatry flourished."
"Et faciat ut quicumque non adoraverint imaginem bestiae, occidantur. Et faciet omnes, pusillos et magnos, et divites et pauperes, et liberos et servos, habere characterem in dextera manu sua, aut in frontibus suis: Et ne quis possit emere aut vendere, nisi qui habet characterem, aut nomen bestiae, aut numerum nominis ejus. Hic sapientia est."
Hic dicit, quod per saecularem potestatem hoc facient. Et dicuntur tria. Primo, quod contradictores Antichristi punientur morte. Secundo, quod conformes facient confiteri Antichristum esse Deum ore, ibi, v. 16: "Et faciet omnes, pusillos et magnos, etc." Tertio, quod nullus nisi praedicatores Antichristi, audebit praedicare, ibi, v. 17: "Et ne quis possit, etc." Dicit ergo: "Et faciat," scilicet, illa bestia quae corpus Antichristi significat. Glossa, per principes saeculares. "Ut quicumque non adoraverint imaginem bestiae," id est, quicumque colendo noluerint imitari illam simulationem qua putatur Antichristus esse Filius Dei, et resurrexisse a mortuis: vel Apostolos sibi conformes non honoraverint, et obedierint eis, "occidantur," scilicet, morte corporali. "Et faciet omnes, pusillos," id est, qui malum quod volunt perficere non possunt, "et magnos," id est, qui secundum suum propositum operantur malum, "et divites," id est, superbos divitiis, et elatos in temporalibus, "et pauperes," fide, et bonis operibus, "et liberos," id est, a justitia alienos, "et servos," id est, peccatis repletos. Ad Roman. VI, 20: Cum servi essetis peccati, liberi fuistis justitiae, id est, alieni a justitia. "Habere characterem," id est, vitae et doctrinae conformitatem, "in dextera manu sua," id est, in opere manifestam, "aut in frontibus suis," id est per apertam oris confessionem.
"Et ne quis possit emere aut vendere, nisi qui habet characterem, aut nomen bestiae, aut numerum nominis ejus." Ad litteram boni habebuntur quasi excommunicati: ita ut nullus audeat vendere, nec ab eis emere. Vel sic: Non solum ita facient per principes saeculares: sed etiam istud, "ne quis possit emere." Glossa, servos Dei acquirere, "aut vendere," scilicet, tunicam mundanae conversationis per opera poenitentiae. Illi enim tunc dicent, quod non erit flendum, sed divitiis et deliciis vacandum. Vel sic: "Ne quis possit emere," scilicet, veritatis intelligentiam, studendo, et audiendo, "aut vendere," docendo, vel praedicando, "nisi qui habet characterem bestiae," id est, fidem Antichristi in corde, "aut nomen bestiae," id est, confessionem ejus in ore, sicut dicit Haymo: "Nemo tunc poterit praedicare Christum libere, sed Antichristum tantum." Propter quod tunc, ut dicit Apostolus, II ad Timoth. IV, 3: Erit tempus, cum sanam doctrinam non sustinebunt, sed ad sua desideria, etc. "Aut numerum nominis ejus," id est, nisi habeat multiplicationem operum: ut sic per opera probet se habere fidem in corde, et ore per apertam confessionem. Quid autem sit nomen bestiae et numerus nominis ejus, statim dicetur. "Hic sapientia est." "Hic," id est, in cognitione nominis bestiae et numeri nominis, "est sapientia," scilicet, necessaria ut sciatur. Vel, "Hic," id est, in hoc tempore, quando tanta erit tribulatio, "est sapientia," scilicet, opus ad cavendum casum.
"And that it should cause whoever did not adore the image of the beast to be killed. And it shall make all, small and great, rich and poor, free and slaves, have the character on their right hand or on their foreheads; And that no one may be able to buy or sell, except the one who has the character, or the name of the beast, or the number of its name. Here is wisdom."
Here he says that they will do this through secular power. And three things are said. First, that those contradicting Antichrist will be punished with death. Secondly, that they will make those who are conformable confess by mouth that Antichrist is God, there at verse 16: "And it shall make all, small and great, etc." Thirdly, that no one except the preachers of Antichrist will dare to preach, there at verse 17: "And that no one may be able, etc." Therefore he says: "And it should cause," namely, that beast which signifies the body of Antichrist. The Gloss: through secular princes. "That whoever did not adore the image of the beast," that is, whoever by worshipping were unwilling to imitate that simulation by which Antichrist is thought to be the Son of God and to have risen from the dead, or whoever did not honor the apostles conformable to him and obey them, "should be killed," namely, by bodily death. "And it shall make all, small," that is, those who cannot complete the evil which they will, "and great," that is, those who work evil according to their own purpose, "and rich," that is, proud in riches and lifted up in temporal things, "and poor," in faith and good works, "and free," that is, alien from justice, "and slaves," that is, filled with sins. Romans 6:20: When you were slaves of sin, you were free from justice, that is, alien from justice. "To have the character," that is, conformity of life and doctrine, "on their right hand," that is, manifest in work, "or on their foreheads," that is, through open confession of the mouth.
"And that no one may be able to buy or sell, except the one who has the character, or the name of the beast, or the number of its name." Literally, the good will be regarded as if excommunicated, so that no one will dare to sell to them or buy from them. Or thus: Not only will they do so through secular princes, but also this, "that no one may be able to buy." The Gloss: to acquire servants of God, "or to sell," namely, the tunic of worldly conduct through works of penance. For they will then say that there must be no weeping, but that one must be free for riches and delights. Or thus: "That no one may be able to buy," namely, understanding of truth by studying and hearing, "or to sell," by teaching or preaching, "except the one who has the character of the beast," that is, the faith of Antichrist in the heart, "or the name of the beast," that is, confession of him in the mouth, as Haymo says: "At that time no one will be able to preach Christ freely, but only Antichrist." On account of this, then, as the Apostle says in 2 Timothy 4:3: There will be a time when they will not endure sound doctrine, but according to their own desires, etc. "Or the number of its name," that is, unless he has multiplication of works, so that by works he may prove that he has faith in the heart, and by open confession in the mouth. But what the name of the beast and the number of its name are will be said immediately. "Here is wisdom." "Here," that is, in the cognition of the name of the beast and of the number of the name, "is wisdom," namely, necessary so that it may be known. Or, "Here," that is, in this time when there will be such great tribulation, "is wisdom," namely, a work for avoiding a fall.
"Et datum est illi, etc." 5 NOTA: Aliter exponitur ut intelligatur de imagine materiali ad litteram, licet aliquantulum sit tactum. "Et datum est illi," scilicet Deo permittente, "ut daret spiritum imagini bestiae," id est, statuae factae ad similitudinem Antichristi et honorem: "spiritum," inquam, ut moveatur, et loquatur ad majorem hominum deceptionem. Hoc autem fiet per spiritum praesidentem illi statuae, non unitum ut forma. Unde subdit: "Et ut loquatur imago bestiae." Ad litteram per daemonem. "Et faciat," scilicet, per suam persuasionem et principum saecularem potestatem, "ut quicumque non adoraverint imaginem bestiae, occidantur," ad litteram, quod figuratum fuit, Daniel. III, 18, ubi praeceptum fuit, quod omnes interficerentur qui non adorarent statuam auream. "Et faciet omnes, pusillos, etc." Hic fit distributio pro generibus singulorum, non pro singulis generum, "habere characterem," id est, aliquod signum, "in dextera manu sua," ad litteram, "aut in frontibus suis," id est, capitibus, per quod cognoscantur esse de familia Antichristi, sicut Judaei portant aliquod signum, per quod cognoscantur. "Et ne quis possit emere, etc." Ad litteram boni erunt ut excommunicati: ita quod nullus audebit eis vendere, nec ab eis emere. Proverb. XXIX, 27: Abominantur impii eos qui in recta sunt via. "Nisi qui habet characterem bestiae," scilicet signum, "aut nomen bestiae," scilicet, ut vocetur ab Antichristo Antichristianus, sicut a Christo vocamur Christiani, "aut numerum nominis ejus." Ad litteram, ut omnes litteras nominis ipsius habeat scriptas aperte. Et hoc totum fiet, ut boni cognoscantur, et non possint latere, sed occidantur. "Hic est sapientia," scilicet, in cognitione nominis et numeri ejus.
"Qui habet intellectum, computet numerum bestiae: numerus enim hominis est, et numerus ejus sexcenti sexaginta sex."
Hic est secunda pars illius partis, in qua determinatur de secunda bestia, et excitatur intellectus legentis. Et dicuntur tria. Primo, excitatur lector ad computandum numerum bestiae. Secundo, quod licet videatur per illum numerum Deus, tamen erit homo purus, ibi, "Numerus enim hominis est." Tertio, ponit numerum nominis: ut per hoc intelligi detur quod sit nomen bestiae, ut possit caveri, ibi, "Et numerus ejus." Dicit ergo: "Qui habet." Glossa: "Quia res est obscura, attentos facit." "Intellectum," id est, donum intelligendi mysteria, "computet numerum bestiae," scilicet, ita quod sciat et cognoscat signatum illius. "Numerus enim hominis est," et non Dei. Beda: "Numerus hominis est," ne eum putemus juxta quorumdam opinionem, vel diabolum esse, vel Deum, sed unum de hominibus in quo totus Satanas habitaturus est corporaliter.
"And it was given to it, etc." 5 NOTE: It is explained otherwise so that it is understood of a material image literally, although it has been touched upon somewhat. "And it was given to it," namely with God permitting, "to give spirit to the image of the beast," that is, to the statue made for the likeness and honor of Antichrist; "spirit," I say, so that it may be moved and may speak for the greater deception of men. But this will happen through the spirit presiding over that statue, not united to it as a form. Hence he adds: "And that the image of the beast should speak." Literally, through a demon. "And it should cause," namely, through its own persuasion and the secular power of princes, "that whoever did not adore the image of the beast should be killed," literally, which was prefigured in Daniel 3:18, where it was commanded that all who did not adore the golden statue should be killed. "And it shall make all, small, etc." Here a distribution is made for the kinds of individuals, not for the individuals of the kinds, "to have the character," that is, some sign, "on their right hand," literally, "or on their foreheads," that is, heads, through which they may be known to be of the family of Antichrist, just as Jews carry some sign by which they may be known. "And that no one may be able to buy, etc." Literally, the good will be as if excommunicated, so that no one will dare to sell to them or buy from them. Proverbs 29:27: The impious abominate those who are on the right way. "Except the one who has the character of the beast," namely a sign, "or the name of the beast," namely, so that he may be called Antichristian by Antichrist, just as we are called Christians by Christ, "or the number of its name." Literally, so that he may have all the letters of his name written openly. And this whole thing will happen so that the good may be known and may not be able to lie hidden, but may be killed. "Here is wisdom," namely, in the cognition of his name and number.
"He who has understanding, let him compute the number of the beast; for it is the number of a man, and its number is six hundred sixty-six."
Here is the second part of that part in which determination is made concerning the second beast, and the understanding of the reader is stirred up. And three things are said. First, the reader is stirred up to compute the number of the beast. Secondly, that although through that number he may seem to be God, nevertheless he will be a mere man, there, "for it is the number of a man." Thirdly, he sets down the number of the name, so that through this it may be given to be understood what the name of the beast is, so that it can be guarded against, there, "and its number." Therefore he says: "He who has." The Gloss: "Because the matter is obscure, he makes them attentive." "Understanding," that is, the gift of understanding mysteries, "let him compute the number of the beast," namely, so that he may know and recognize what is signified by it. "For it is the number of a man," and not of God. Bede: "It is the number of a man," lest we think him, according to the opinion of certain persons, to be either the devil or God, but one from among men, in whom the whole Satan is going to dwell bodily.
"Et numerus ejus est sexcenti sexaginta sex." Ad hoc intelligendum notandum, quod hic liber in Graeco scriptus est: unde secundum morem Graecorum numerus iste hujus nominis accipiendus est. Graeci autem litteris exprimunt numeros, secundum quod in alphabeto ponuntur. Verbi gratia: Alpha quod est primum elementum, signat unum, beta duo, etc., usque ad iota, quod decimo loco ponitur, et significat decem: sequens vero, scilicet, cappa signat viginti: sequens vero triginta, et sic semper procedendo usque ad centum: unde rho centum signat, sequens vero ducenti signat, sic procedendo usque ad mille. Hoc viso de facili invenitur nomen bestiae et numerus hominis. [Marginal label: Teitan.] Secundum Bedam, hoc nomen est Teytan, quod interpretatur gigas: hoc enim nomen quasi omnibus potentia antecellat, usurpabit Antichristus, jactans se illum de quo Psalmista, Psal. XVIII, 6: Exsultavit ut gigas. Numerus autem hujus nominis est sexcenti sexaginta sex: quod patet sic: T signat trecenta, E quinque, I decem, T trecenta, A unum, N quinquaginta: quae simul congregata faciunt sexcenti sexaginta sex. Interpretatur etiam sol: quia ille affirmabit se esse solem justitiae, de quo, Malach. IV, 2: Orietur vobis timentibus nomen meum Sol justitiae. Joan. I, 9: Et erat lux vera, quae illuminat omnem hominem venientem in hunc mundum. Item, latinis verbis nomen habens istum numerum est Diclux, [Marginal label: Diclux.] quod bene competit ei qui cuilibet dicet: Diclux, id est, dic me esse lucem. Et in hoc quod est Diclux, numerum praedictum invenimus. D enim apud nos quingentos signat, I unam, C centum, L quinquaginta, V quinque, X decem: quae simul sumpta sexcenti sexaginta sex perficiunt. Item, aliud nomen ponit Beda complens eumdem numerum, quod est Antemos, [Marginal label: Antemos.] et interpretatur honor contrarius: quod quidem convenit Antichristo qui honori qui soli Christo debetur, erit contrarius. A signat unum, N quinquaginta, T trecenta, E quinque, M quadraginta, O septuaginta, S ducenta: quae simul sumpta reddunt praedictum numerum. Hoc idem reperitur in alio nomine quod est Arnoyme, [Marginal label: Arnoyme.] quod interpretatur nego, quod bene convenit Antichristo qui negabit Christum esse Deum, et complet numerum praedictum. A unum signat, R centum, N quinquaginta, O septuaginta, Y quadringenta, M quadraginta, E quinque. Ex praedictis patet, quid sit nomen bestiae, et quis sit numerus nominis ejus. Nomina autem ista, id est, res eorum nominum usurpabit sibi Antichristus: quia vocabit se solem justitiae, et gigantem geminae substantiae, id est, divinae,
"And its number is six hundred sixty-six." To understand this, it must be noted that this book was written in Greek; hence according to the custom of the Greeks, that number of this name must be taken. For the Greeks express numbers by letters according as they are put in the alphabet. For example: Alpha, which is the first element, signifies one; beta, two; etc., up to iota, which is put in the tenth place and signifies ten; but the following one, namely kappa, signifies twenty; and the following one thirty; and so always by proceeding up to one hundred; hence rho signifies one hundred, but the following one signifies two hundred, thus by proceeding up to one thousand. Once this is seen, the name of the beast and the number of the man are easily found. [Marginal label: Teitan.] According to Bede, this name is Teytan, which is interpreted giant; for Antichrist will usurp this name, as though he surpasses all in power, boasting that he is the one concerning whom the Psalmist says, Psalm 18:6: He rejoiced as a giant. But the number of this name is six hundred sixty-six, which is clear thus: T signifies three hundred, E five, I ten, T three hundred, A one, N fifty; when these are gathered together they make six hundred sixty-six. It is also interpreted sun, because he will affirm that he is the Sun of justice, concerning whom Malachi 4:2 says: For you who fear my name the Sun of justice will arise. John 1:9: And it was the true light which illumines every man coming into this world. Likewise, in Latin words the name having this number is Diclux, [Marginal label: Diclux.] which well fits the one who will say to anyone: Diclux, that is, say that I am the light. And in that which is Diclux, we find the aforesaid number. For D among us signifies five hundred, I one, C one hundred, L fifty, V five, X ten; these taken together complete six hundred sixty-six. Likewise, Bede sets down another name completing the same number, which is Antemos, [Marginal label: Antemos.] and it is interpreted contrary honor; this indeed fits Antichrist, who will be contrary to the honor which is owed to Christ alone. A signifies one, N fifty, T three hundred, E five, M forty, O seventy, S two hundred; these taken together render the aforesaid number. This same thing is found in another name which is Arnoyme, [Marginal label: Arnoyme.] which is interpreted I deny, which well fits Antichrist, who will deny that Christ is God, and it completes the aforesaid number. A signifies one, R one hundred, N fifty, O seventy, Y four hundred, M forty, E five. From the things said before, it is clear what the name of the beast is and what the number of its name is. But those names, that is, the realities of those names, Antichrist will usurp to himself; for he will call himself the Sun of justice, and the giant of a twofold substance, that is, of the divine,
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