And the beast which I saw was like unto a leopard, and his feet were as [the feet] of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.
2. like unto a leopard bear lion ] The fourth beast in Daniel 7 is not described as like any ordinary animal: here he is described as combining the likeness of the other three. We may draw the inference mentioned on Rev 13:1, that this beast is not the fourth, but a combination of all four: but on the simpler view the description is not less appropriate. The Rome of St John’s day was “like unto” a Greek empire, and at the same time embodied elements derived from Babylon, and from Persia. And if we watch the “spirit of Antichrist” that is working in our day, we shall see it in the various forms of Hellenic aestheticism, of Persian luxury, and of Chaldean scientific necessarianism. It remains for this spirit to mount the imperial throne of Rome, when he who now letteth is taken out of the way.
the dragon gave him his power ] It is the Devil’s interest and policy to disguise his working under the forms of the world: at present, he has actually persuaded many to disbelieve in his existence.
seat ] Better, throne. The words rendered “power” and “authority” here are the same as “strength” and “power” in Rev 12:10. Antichrist, or the Antichristian empire, bears just the same relation to the Devil as the true Christ to God.
Fuente: The Cambridge Bible for Schools and Colleges
And the beast which I saw was like unto a leopard – For a description of the leopard, see the notes on Dan 7:6. It is distinguished for bloodthirstiness and cruelty, and thus becomes an emblem of a fierce, tyrannical power. In its general character it resembles a lion and the lion and the leopard are often referred to together. In this description, it is observable that John has combined in one animal or monster, all those which Daniel brought successively on the scene of action as representing different empires. Thus in Dan 7:2-7 the lion is introduced as the symbol of the Babylonian power; the bear, as the symbol of the Medo-Persian; the leopard, as the symbol of the Macedonian; and a nondescript animal, fierce, cruel, and mighty, with two horns as the symbol of the Roman. See the notes on that passage. In John there is one animal representing the Roman power, as if it were made up of all these: a leopard with the feet of a bear, and the mouth of a lion, with two horns, and with the general description of a fierce monster. There was an obvious propriety in this, in speaking of the Roman power, for it was, in fact, made up of the empires represented by the other symbols in Daniel, and combined in itself all the elements of the terrible and the oppressive, which had existed in the aggregate in the other great empires that preceded it. At the same time there was an obvious propriety in the symbol itself; for the bloodthirstiness and cruelty of the leopard would well represent the ferocity and cruelty of the Roman power, especially as John saw it here as the great antagonistic power of the true church, sustaining the papal claim, and thirsting for blood.
And his feet were as the feet of a bear – See the notes on Dan 7:5. The idea here seems to be that of strength, as the strength of the bear resides much in its feet and claws. At the same time, there is the idea of a combination of fierce qualities – as if the bloodthirstiness, the cruelty, and the agility of the leopard were united with the strength of the bear.
And his mouth as the mouth of a lion – See the notes on Dan 7:4. The month of the lion is made to seize and hold its prey, and is indicative of the character of the animal as a beast of prey. John has thus brought together the qualities of activity, bloodthirstiness, strength, ferocity, all as symbolical of the power that was intended to be represented. It is hardly necessary to say that this description is one that would apply well, in all respects, to Rome; nor is it necessary to say, that if it be supposed that he meant to refer to Rome, this is such a description as he would have adopted.
And the dragon – See the notes on Rev 12:3.
Gave him his power – Satan claimed, in the time of the Saviour, all power over the kingdoms of the world, and asserted that he could give them to whomsoever he pleased. See the notes on Mat 4:8-9. How far the power of Satan in this respect may extend, it may not be possible to determine; but it cannot be doubted that the Roman power seemed to have such an origin, and that in the main it was such as, on that supposition, it would be. In its arrogance and haughtiness – in its thirst for dominion – in its persecutions – it had such characteristics as we may suppose Satan would originate. If, therefore, as the whole connection leads us to suppose, this refers to the Roman secular power, considered as the support of the papacy, there is the most evident propriety in the representation.
And his seat – thronon. Hence, our word throne. The word properly means a seat; then a high seat; then a throne, as that on which a king sits. Here it refers to this power as exercising dominion on the earth.
And great authority – The authority was great. It extended over a large part of the earth, and, alike in its extent and character, it was such as we may suppose Satan would set up in the world.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. And the beast which I saw was like unto a leopard] This similitude of the beast to a leopard appears to be an allusion to the third beast of Daniel, which is well known to represent the empire of the Greeks. The Latin empire greatly resembled the modern empire of the Greeks; for that the power of the Greeks was still said to be like a leopard, even after its subjugation by the Romans, is evident from Da 7:12: “As concerning the rest of the beasts, they had their dominion taken away; yet their lives were prolonged for a season and time.” The Latin empire was, in the first place, like to its contemporary, because both adhered to an idolatrous system of worship, professedly Christian, but really antichristian; and it is well known that the Greek and Latin Churches abound in monstrous absurdities. Secondly, Both empires were similar in their opposition to the spread of pure Christianity; though it must be allowed that the Latins far outstripped the Greeks in this particular. Thirdly, Both empires were similar in respect to the civil authority being powerfully depressed by the ecclesiastical; though it must be granted the authority of the Latin Church was more strongly marked, and of much longer continuance. The excommunication of the Greek emperor by the Patriarch Arsenius, and the consequences of that excommunication, afford a remarkable example of the great power of the Greek clergy. But the beast of St. John, though in its general appearance it resembles a leopard, yet differs from it in having feet like those of a bear. The second beast of Daniel was likened to a bear, and there can be no doubt that the kingdom of the Medes and Persians was intended; and it is very properly likened to this animal, because it was one of the most inhuman governments that ever existed, and a bear is the well known Scripture emblem of cruelty. See 2Sa 17:8, and Ho 13:8. Is not cruelty a striking characteristic of the papal Latin empire? Have not the subjects of this empire literally trampled to death all those in their power who would not obey their idolatrous requisitions? In Fox’s Book of Martyrs, and other works which treat upon this subject, will be found a melancholy catalogue of the horrid tortures and most lingering deaths which they have obliged great numbers of Christians to suffer. In this sense the feet of the beast were as the feet of a bear. Another particular in which the beast differed from a leopard was, in having a mouth like a lion. “It is,” says Dr. More, “like the Babylonish kingdom (the first beast of Daniel, which is likened to a lion) in its cruel decrees against such as will not obey their idolatrous edicts, nor worship the golden image that Nebuchadnezzar had set up. Their stubbornness must be punished by a hot fiery furnace; fire and fagot must be prepared for them that will not submit to this new Roman idolatry.”
And the dragon gave him his power, and his seat, and great authority.] It was said of the dragon, in Re 12:8, that his place was found no more in heaven; the dragon here cannot therefore be the heathen Roman empire, as this was abolished previously to the rising up of the beast. It must then allude to the restoration of one of the DRACONIC heads of the beast, as will be seen in the explanation of the following verse, and more fully in the notes on Re 17:1-18.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Daniel, in his vision of the Chaldaic, Persian, Grecian, and Roman monarchies, by which the world was successively ruled from his time to St. Johns, and many years after, had the first represented to him by a lion, for its nobleness and fierceness; the second by a bear, for its cruelty; the third, by a leopard, for the smallness of its bulk, the swiftness of its conquests, its strength, &c.; the fourth, by a beast (not named) strong, and exceedingly terrible, that had great iron teeth, that devoured, and brake in pieces, and stamped the residue under its feet. This beast is certainly here described, which had several forms: John saw it at first under the representation of a red dragon, which signified that empire, while pagan, for three hundred years after Christ; in which time the old serpent could prevail nothing against the church. Then (after a rest to the church of a few years, which ended with Theodosius about the year 380 or 400) he saw it under the form of
a leopard, ruled by Arian emperors till near 600. This beast had
the feet of a bear and
the mouth of a lion. These emperors, with the Goths and Vandals that were Arians, were as cruel to true Christians as the pagan emperors had been. Gitimer, king of the Vandals, Anno 530, and the Goths under Totilas, 540, made miserable havoc amongst the Christians.
And the dragon gave him his power; these together inherited both the power of the heathen emperors, and their seat, and Rome, which was their seat, or throne, and exercised there
great authority. All this was done in the form of a leopard, not so terrible as that of a dragon; for the Arians disclaimed paganism, and the worship of pagan idols. All this while the papacy was creeping up, but till the year 552, or thereabouts, the Goths and Vandals, and other barbarous nations, were not driven out of Italy. Totilas (who took Rome Anno 547) was then killed, and Thejas succeeded him, who was the last king of the Goths in Italy, who about twenty years after was beaten by Narsetes, and driven out, after the Goths and. Vandals had reigned in Italy about seventy-seven years.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. leopard . . . bear . . .lionThis beast unites in itself the God-opposedcharacteristics of the three preceding kingdoms, resemblingrespectively the leopard, bear, and lion. It rises upout of the sea, as Daniel’s four beasts, and has ten horns,as Daniel’s fourth beast, and seven heads, as Daniel’s fourbeasts had in all, namely, one on the first, one on the second, fouron the third, and one on the fourth. Thus it representscomprehensively in one figure the world power (which in Danielis represented by four) of all times and places, not merely ofone period and one locality, viewed as opposed to God; just as thewoman is the Church of all ages. This view is favored also bythe fact, that the beast is the vicarious representative of Satan,who similarly has seven heads and ten horns: a generaldescription of his universal power in all ages and places of theworld. Satan appears as a serpent, as being the archetype of thebeast nature (Re 12:9). “Ifthe seven heads meant merely seven Roman emperors, one cannotunderstand why they alone should be mentioned in the original imageof Satan, whereas it is perfectly intelligible if we suppose them torepresent Satan’s power on earth viewed collectively”[AUBERLEN].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the beast which I saw was like unto a leopard,…. To which the Grecian kingdom is compared in Da 7:6; because of that rapidity and swiftness with which Alexander overran the world, and set up this monarchy; and to which the Roman Papal monarchy bears some resemblance; for as the Grecian monarchy was divided into several parts, which the leopard’s spots may also point out, so the Roman empire was divided into ten parts, and united under the pope, as the head of them; and may be, in this form, compared to a leopard for its swiftness, Hab 1:8; because this beast, as soon as he arose and got power, quickly, and in a very short time, extended it over all emperors, kings, princes, bishops, and over all kingdoms and churches; and for its spots, Jer 13:23, which may be expressive both of the spots of sin and immorality of every kind, and of errors and heresies, superstition and idolatry, with which antichrist and his followers abound; and for its insidiousness and cruelty, Jer 5:6. It lies in wait for its prey, and suddenly falls upon it, and devours it; and is a lively picture of the cunning sleight of the antichristian party, who lie in wait to deceive, and of their blood thirstiness and barbarity. It is reported c of the leopard, that it is of a sweet smell, and by its odour it draws the fawns, does, c. near it, and then makes a prey of them so antichrist, by outward riches and preferments, by the external pomp and splendour of his religion, by his living wonders and miracles, and by his great pretensions to holiness and the like, allures multitudes unto him, and destroys them.
And his feet were as [the feet] of a bear; to which the Persian monarchy is compared, Da 7:5. And this, as some think, may denote the strength and stability of the kingdom of antichrist, it having already endured a great while, and will be thought to be very firm and stable when its ruin is near; or rather the wars and fightings of antichrist against the saints, the fore feet of the bear being what that creature lights with, and tears and destroys such as oppose it, or fall a prey to it; and may also, as before, express the voraciousness and cruelty of antichrist, with respect to the bodies and souls of men:
and his mouth, as the mouth of a lion: to which creature the Babylonian monarchy is compared, Da 7:4, uttering out blasphemies against God, threatening ruin and destruction to men, and injecting fear into them, as the roaring of a lion does, and seizing upon, and devouring their estates and possessions, as well as butchering their persons. This beast has all the properties of the several beasts in Daniel’s prophecy, wherefore all the figures there made use of to describe them are put together, to point unto us this monster of iniquity.
And the dragon gave him his power: for the coming of antichrist is after the working of Satan, 2Th 1:9; he gave him his cunning and subtlety, as the old serpent, and taught him his arts and tricks to deceive mankind; and gave him a power to do signs and lying wonders, as well as communicated his malice and cruelty to persecute and oppress the saints; or an “army” of ecclesiastics to fight under him, and for him:
and his seat; at Rome, for there Satan’s seat was, Re 2:13, in the time of the Pagan Roman empire, which was quitted by Dioclesian and Maximian, when they resigned the government of it, the one being at Nicomedia, and the other at Milan; and when Constantine came to the throne, he removed to Byzantium, and rebuilt it, and called it after his name Constantinople, and had his residence there, as had all the eastern emperors afterwards; and as for the western emperors, they chiefly resided either at Milan or Ravenna, to which last place Odoacer, Theodoric, and other Gothic kings retired, when the government was in their hands; so that hereby this seat was empty, and way was made for antichrist to take it, as he did.
And great authority; over the Roman empire, and the kings and kingdoms in it; he gave him his authority as the god of this world; what Christ refused at the hands of Satan, that his pretended vicar took, even the kingdoms of this world, and the glory of them; yea, assumed to himself all power in heaven, earth, and hell, signified by his triple crown, at the instigation of the devil; so that it appears that he is not the vicar of Christ, but the vicar of the devil; and not the successor of Peter, but the successor of Satan; and that he holds his possessions, not by the donation of Constantine, but by the gift of the dragon.
c Aelian. de Animal. l. 5. c. 40.
Fuente: John Gill’s Exposition of the Entire Bible
Like unto a leopard ( ). Associative-instrumental case of , old word for panther, leopard, here only in N.T. The leopard (, ) was considered a cross between a panther and a lioness.
As the feet of a bear ( ). Old word, also spelled , here only in N.T. From Da 7:4. No word in the Greek for “feet” before “bear.”
As the mouth of a lion ( ). From Da 7:4. This beast combines features of the first three beasts in Da 7:2ff. The strength and brutality of the Babylonian, Median, and Persian empires appeared in the Roman Empire. The catlike vigilance of the leopard, the slow and crushing power of the bear, and the roar of the lion were all familiar features to the shepherds in Palestine (Swete).
The dragon gave him ( ). First aorist active indicative of (to give) and dative case (the beast). The dragon works through this beast. The beast is simply Satan’s agent. Satan claimed this power to Christ (Matt 4:9; Luke 4:6) and Christ called Satan the prince of this world (John 12:31; John 14:30; John 16:11). So the war is on.
Fuente: Robertson’s Word Pictures in the New Testament
A leopard [] . The ancients do not seem to have distinguished between the leopard, the panther, and the ounce. The word stands for either. Leopard is leo – pard, the lion – pard, which was supposed to be a mongrel between a panther and a lioness. Compare Dan 7:6.
Bear. Compare Dan 7:5.
Lion. Compare Dan 7:4.
Fuente: Vincent’s Word Studies in the New Testament
1) “And the beast which I saw,” (kai to therion hoe idon) “And the beast which I saw,” arise out of the sea, had the appearance, was similar to that seen and described by Dan 7:3-8; Rev 12:3.
2) “Was like unto a leopard,” (en homoion pardalei) “Was similar to a leopard, in appearance Dan 7:6. A leopard is beautiful, attractive in color and form of movement, stealthy and rapid in progress, crafty and bloodthirsty, springing on its victim.
3) “And his feet were as the feet of a bear,” (kai hoi podes autou hos arkou) “And his, the beast’s feet, were similar to those of a bear,” in appearance, Dan 7:5, embracing in pretended love, hugging to death all whom it embraces.
4) “And his mouth as the mouth of a lion,” (kai to stoma autou hos stoma leontas) “And his (the beast’s) mouth was similar in appearance to that of a lion,” carnivorous with strong teeth, the king of the beasts of the forest.
5) “And the dragon gave him his power,” (kai edoken auto ho drakon ten drenomin autou) “And the dragon serpent gave to him (the beast) its power,” power to make war against the remnant, remainder of natural Israel. These Gentile world governments are administered under the permissive power of the Devil, Eph 6:12; 1Pe 5:8.
6) “And his seat and great authority,” (kai ton thronon autou kai eksousian megalen) “And the dragon gave (doled out to) the beast his throne and his great authority,” his temporary world sovereignty to reek terror on men, as further described, Rev 13:7-10; Rev 13:16-18; Dan 7:21-26; Dan 9:27.
Fuente: Garner-Howes Baptist Commentary
(2) And the beast . . .The wild beast combined the features of three wild animals: the leopard, the bear, the lion. In Daniels vision (Dan. 7:4) the kingdoms were described: the first, like a lion; the second, like a bear; the third, like a leopard or panther. Here all these features are combined, because the wild beast is a representative of all forms of world-power, which have been swift to shed blood: like a leopard leaping on the prey, tenacious and relentless as a bear, and all devouring (their throat is an open sepulchre) as a lion. The reader will remember the wild beasts which in vision hindered Dante when he sought to ascend the pleasant mountthe cause and source of all delight. The leopard, the lion, the wolf were symbols of luxuriousness, cruel ambition, and hungry and heartless avarice, which oppose men and nations when they seek the Holy Hill, where the light of God ever rests. (Comp. Inferno, i. 10-74)
And the dragon.Read, And the dragon gave him his power and his throne (not his seat, as in the English version; it is the royal seat, the throne, which is meant). (See Notes on Rev. 11:16 and Rev. 4:4.)
And great authority.It is through this succession of world-powers that the dragon carries on his war. The wild beast becomes the vicegerent, so to speak, of the prince of this world.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Leopard bear lion The first three beasts in Daniel’s vision, (Daniel 7😉 here given in reverse order as tracing them backward. Hence this beast, while identical with Daniel’s fourth beast, takes in all the previous three. Nay, its seven heads go still farther back, Rev 17:10. Horns were observed by the primitive races of men to be not only the outgrowth of the strength of the animal that bore them, but also his instrument of defense, power, and supremacy; and so horns became the emblem of human power of a ruler, and even of an empire. “My horn hast thou exalted,” said David; Job’s horn was defiled in the dust; and Christ is “a horn of salvation,” Luk 1:69. Hence, in prophetic symbol a horn is a kingdom, or of a king, as embodying a kingdom; never, perhaps, a king as a single individual. In Dan 8:5, Alexander the Great is symbolized as a goat with “one notable horn;” and a horned goat was the national symbol of Macedon. The coins presented the head of Alexander himself as horned. In the apocalypse the ten horns are the ten nations of Europe which arose out of the Roman empire which had no developed nationalities as yet which would for awhile identify themselves with the antichristic harlot, and then finally destroy her. See notes on Rev 17:10-17.
And as Daniel’s beasts are not single kings, but kingdoms, empires, through their whole duration, so of this beast, the seven heads are not single kings, but great historic monarchies. Daniel’s golden image, by his own interpretation, with an equal vastness, covers the course of empires; its head, trunk, and limbs standing for individual races. Even the word “kings,” in Daniel, means kingdoms. See note on Rev 17:10.
Daniel says to Nebuchadnezzar, (Dan 2:37-38,) “Thou, O king, art a king of kings after thee shall arise another kingdom inferior to thee, and another third kingdom.” And so in Dan 7:17, “These great beasts, which are four, are four kings;” and yet further: “The fourth beast shall be the fourth kingdom.” Nebuchadnezzar and his kingdom were one. But as Daniel’s development of the course of empires retained no traces of Nebuchadnezzar’s personality, so John’s prophetic history had nothing to do with the history of Nero or either of the emperors of Rome personally.
Dragon gave him his power The dragon is Satan, the personal antichrist; in the beast he wore a new guise. With our notes on this chapter compare our whole comment on 2Th 2:1-12. The beast became a visible representative antichrist because Satan became its real soul. See note on 2Th 2:6 ; 2Th 2:9.
Fuente: Whedon’s Commentary on the Old and New Testaments
2 . The orthography of the name should be the orthography of good authority and use. If the name be made out by mutilations, by giving false letters, or abstracting true ones, almost any name can be made to fit. Lateinos, all scholars allow to be unexceptionable in this respect. But the name of Mohammed, in the Greek form, as Moametis, given by some commentators, has no authority, and, after a thorough investigation by scholars, is shown to be spurious.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the wild beast which I saw was like a leopard, and his feet were like the feet of a bear, and his mouth was as the mouth of a lion, and the monster gave him his power, and his throne and great authority.’
This description links the wild beast with those in Daniel chapter 7, with the idea that this wild beast combines in itself all the power, might and glory of those kingdoms. It is stressing his huge superiority. He represents all empires. This suggests he is parallel with the fourth beast, ‘terrible, powerful and exceedingly strong with great iron teeth’ (Dan 7:7) which, at least initially, symbolises Rome, but in the end represents the mega-empire, summing up all empires of all ages. The source of his kingship is revealed by John to be Satanic (compare Rev 2:13 see 1Co 10:20-21).
As chapter 17 will make clear there is another wild beast, a scarlet beast (known elsewhere as the beast of the abyss), which, while encompassing Rome, signifies more than Rome. It has a future after the destruction of Rome (see on chapter 17-19).
However, the seven heads representing ‘kings’ are Roman Emperors, for five are fallen, one is and one is coming. The seven heads are also the seven mountains on which Rome is established. But the ten kings and the beast are not limited to Rome. They are anti-Christ, as we shall see.
It was the great red monster of chapter twelve who initially had the seven heads and the ten horns. Satan is the one who controls the earthly kings and empires of the future following the resurrection and enthronement of Christ in Heaven. This wild beast in chapter 13 is also shown as having the seven heads and the ten horns. This links it specifically with the red monster. The wild beast is Satan’s tool. The wild beast from the abyss in chapter 17 has the same. Both beasts look back to the same source and there is a continuity in them based on their connection with Satan.
But the wild beast from the abyss is shown to have ceased, and to have begun again after being raised from the abyss, and it is then that the ten kings arise. So the wild beast primarily represents the bestial nature of earthly empire, summing up in itself all past empires. Significantly that earthly empire will know a cessation and a recommencement so that the final empire is not necessarily Rome although it was Rome in its commencement. Here then in chapter 13 we have the wild beast as Rome. In chapter 17 the wild beast is the empire and its ruler in the end times who experience more immediate Satanic possession.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 13:2 . That the description of the form of the beast has been developed from Dan 7:4 sqq., is at once manifest; but it must not be overlooked, that the Apocalyptic portrayal of it has an essentially distinct conception and purpose. Daniel portrays four worldly kingdoms succeeding one another (the Chaldaean, Medan, Persian, and Greek), and that, too, in such a way that the forms of beasts which symbolize the first three kingdoms are not only like a lion, a bear, and a leopard, but also bear within themselves other significative marks, while the fourth worldly kingdom is represented under the form of a monster, not specifically determined, as, on the one hand, by the great iron teeth, the power of this kingdom, devouring and crushing all, and on the other, however, by the ten horns, beneath which again a small horn comes forth corruptibly, it is symbolized how Antiochus Epiphanes finally rises as the blasphemous usurper of the Greek Empire ruled by the ten kings successively. John, however, describes not four or more, but in any case one kingdom; whether he have in mind the undivided idea of the world-power in general, which has attained form in many concrete empires, from the Egyptian to the Roman of that time, [3250] or, without definite reference to the earlier empires, refer only to the present Roman. At all events, it is incorrect to mangle the undivided form of the beast, and to explain perhaps with Wetst., who inverts the order: “The mouth of the lion designates the greed and avarice of Galba; the form of the leopard, the inconsiderate rashness and inchastity of Otho; the feet of the bear, the ferocity and torpor of Vitellius.” But it is no less incorrect when Andreas so interprets the combined form of the beast that he refers the leopard, etc., to that definite kingdom which he understands by the beast in Dan 7 , but in connection therewith attempts to preserve the unity of the idea by considering the antichrist, the coming ruler of the Roman Empire, as possessor at the same time of those three kingdoms; [3251] as it depends in general only upon an inaccurate combination with ch. 17, when in this passage the beast from the sea is regarded the antichrist himself, or his kingdom, in the sense that not the present Roman empire, but one not to be expected until the end of days, is to be understood; [3252] for the tendency of the entire statement of ch. 13 [3253] pertains not to the pure future, as though an antichristian efficacy of Satan and the worldly power in his service, as it will have place only at the end of days, were to be described, but the world-power already present, ruling over all in blasphemous pride and oppressing believers, [3254] appears here in a way that undoubtedly makes us recognize its antichristian nature as to how it stands in the service of Satan himself. This antichristian world-power, and that, too, in the definite appearance of the present Roman Empire,
John beholds in a form of a beast, whose threefold composition of the leopard, bear, and lion is to be explained as little in the sense of Dan 7 , as the ten horns of Rev 13:1 are to be combined with the fourth beast, which in Daniel bears this number of horns. [3255] Just as the ten coroneted horns (and the seven heads) serve only to designate a particular individuality of the Roman Empire symbolized by the entire form of beast, entirely apart from the fact that in Daniel a fourth empire is symbolized by a monstrous beast with ten horns, so also the combination of the Apocalyptic beast does not have the sense that, in the empire signified by this beast, either the definite empire [3256] of Daniel, or all empires in general, inclusive of the present Roman and the still future, [3257] i.e., the Germano-Slavic, [3258] appear combined, and accordingly the beast out of the sea signifies the world-power only abstractly; [3259] but, on the contrary, the form of a beast which is compared as a whole to the leopard, which is as rapid in its movements as it is strong, [3260] is furnished with feet like the paws of a bear, [3261] while its mouth is like the jaws of a lion, so that thus the entire monstrous beast, which unites in itself the most dreadful weapons of the strongest beasts, informs us of the rapacity and power of the Roman Empire displayed in the same. The special interpretation of particular features reaches too far, and is, therefore, arbitrary, as in Beda: . , “on account of the variety of nations;” [3262] . , “on account of spite and madness;” . , “on account of bravery of body and pride of tongue.”
[3250] Hengstenb., etc.
[3251] . designates the Greek, . the Persian, . the Babylonian empire:
[3252] Against C. a Lap., Hofm., etc.
[3253] Cf. already ch. 12.
[3254] Which John, of course, considers to be such as is immediately judged and brought to naught by the coming of the Lord.
[3255] Against Zll., De Wette.
[3256] Andr., etc.
[3257] Hengstenb.
[3258] Auberlen.
[3259] “The ungodly world-power as a whole.”
[3260] Cf. Jer 5:6 ; Hos 13:7 ; Sir 28:23 , where, in order to illustrate dreadful strength, the leopard is compared with the lion and the wolf.
[3261] . Cf. Rev 4:6 ; Rev 4:8 . Var. Lect. Rev 9:7-9 .
[3262] Cf. Grot.: “The leopard is an animal of various color; thus Roman Idolatry had as its gods, males, females, the greatest, the least,” etc. Coccejus: “Of various color. For to this beast belong Christiaus serving bishops, and yet constituting another source of faith, also Arians, Mussulmans, etc.” Vitr., etc.
, . . . Here is shown the reason why the dragon, who in Rev 12:17 has entered into a conflict against believers, has come upon the shore of the sea (Rev. 12:18): he has called the beast from the sea in order to equip him with his own power, and thus to make him an instrument of his wrath. In what way the dragon accomplished this impartation, , we dare not ask, since John does not declare it, for properly he does not attempt to state what is not made visible.
Worthy of notice is the inner relation of the three points, ., . ., and . The imparted to the beast, which is expressly marked as diabolical ( . ), is shown in his power over freedom and life (Rev 13:10 ), and the entire business of men (Rev 13:17 ). But the dragon also, by giving his throne to the beast, invests it with a , so that now a throne can be ascribed to the beast himself (Rev 16:10 ): hence the more definite view of the worldly dominion of the beast is here presented. Finally, the [3263] designates the great, yet always definite and limited, plenitude of power, in order by the medium of that to work within the entire sphere of nature and to serve the purpose of the dragon.
[3263] Cf. Rev 6:8 , Rev 9:3 , Rev 10:9 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2 And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.
Ver. 2. Like unto a leopard ] Which is the female among the panthers, the property whereof is, as Pliny telleth us, with her sweet smell to allure the beasts unto her, hiding her terrible head, till she hath them within her reach, and then teareth them in pieces. Just so dealeth Rome with her unhappy proselytes. The Papacy is an alluring, tempting, bewitching religion. No sin past, but the pope can pardon it; none to come, but he can dispense with it, Etiamsi per impossibile, matrem Dei quis vitiasset, said Tecelius.
As the feet of a bear ] Which stands firm on her hinder feet, and fights with her fore feet; so doth the Papacy with its canons, decrees, traditions, &c.
As the mouth of a lion ] Wide, ravenous, roaring, and insatiable.
And the dragon gave him his power ] This bargain was offered to Christ,Mat 4:8-10Mat 4:8-10 , but he would none of it. The bramble in Jotham’s parable thought it a goodly thing to reign; so did not the vine and fig tree.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 13:2 . The empire gathered up all the obnoxious qualities of Israel’s former oppressors: craft, lust of blood, and vicious energy. Hence the combination of traits from Daniel’s four beasts: general appearance that of a fierce panther, feet like a bear’s ( i.e. , plantigrade), jaws like a lion’s (of devouring strength) a Palestinian (Hos 13:7-8 ) picture of a perfect beast of prey, raging and ravening, before whom the church, like Dryden’s milk-white Hind, “was often forced to fly, And doom’d to death, though fated not to die”. . . ., connecting the empire with the dragon of 12 and stamping it as Satanic ( cf. Lueken, 22 f.; Weinel, 11 12), as a weird and wild messiah of the devil on earth.
Fuente: The Expositors Greek Testament by Robertson
unto = to.
leopard. Greek. pardalis. Only here. In Septuagint it occurs Jer 5:6; Jer 13:23. Hos 13:7. Hab 1:8.
lion. See Dan 7:4, Dan 7:5, Dan 7:6, and esp. Rev 13:7 and Note.
dragon. See Rev 12:3.
him. The being from the abyss (Rev 17:8); the “another”
power. App-172.1; Rev 176:1. Compare Dan 8:24. 2Th 2:9.
seat = throne.
authority. App-172. Its source will not he recognized by the peoples at the outset.
Fuente: Companion Bible Notes, Appendices and Graphics
like unto a leopard
The three animals, leopard, bear, and lion, are found in Dan 7:4-6 as symbols of the empires which preceded Rome, and whose characteristics all entered into the qualities of the Roman empire: Macedonian swiftness of conquest, Persian tenacity of purpose, Babylonish voracity.
Fuente: Scofield Reference Bible Notes
was like: Jer 5:6, Jer 13:23, Dan 7:6, Dan 7:7, Hos 13:7, Hab 1:8
and his feet: 1Sa 17:34-37, 2Ki 2:24, Pro 17:12, Pro 28:15, Dan 7:4, Dan 7:5, Hos 13:8, Amo 5:19
and his mouth: Psa 22:21, Isa 5:29, Hos 11:10, Amo 3:12, 2Ti 4:17, 1Pe 5:8
dragon: Rev 12:3, Rev 12:4, Rev 12:9, Rev 12:13, Rev 12:15
gave: Rev 16:10, Rev 17:12, Rev 19:20, Rev 20:2
Reciprocal: Job 21:7 – mighty Job 41:34 – he is Psa 44:19 – in the Isa 27:1 – the dragon Eze 29:3 – the great Luk 4:6 – and to 2Co 11:15 – his Rev 2:10 – the devil Rev 13:3 – one Rev 13:4 – And they
Fuente: The Treasury of Scripture Knowledge
Rev 13:2. There are some distinctive characteristics between a leopard, bear and lion, but they all have in common that of fierce destructiveness. Such a symbolism would be appropriate to represent the attitude of Pagan Rome against Christianity. The dragon (Satan, chapter 12:9) gave him his power means the devil used his influence in favor of the beast of Rome. Satan has always been interested in supporting any institution that is an enemy of God.
Comments by Foy E. Wallace
Verse 2.
2. Like a leopard . . . a bear . . . a lion–Rev 13:2. In moral and political character the emperor was featured as a composite monster after the likenesses of the ferocious beasts of prey, the leopard, the bear and the lion. The ten crowns, or diadems, on the ten horns symbolized the royalty and rank that belonged to the ten kings of the tributary kingdoms, and the great universal power of the ten-kingdom empire.
In addition to the ten-crowned horns, upon the heads of the beast the name of blasphemy was inscribed. This is a fitting description of Nero Caesar, in whom “the Neronic anti-Christ was incarnated,” who assumed divine names and prerogatives, and commanded the worship of the emperor.
3. The dragon gave him great power, and his seat and his authority–Rev 13:2. The world power of the Roman empire could not have been more accurately described. The visions are not symbolic of the city of Rome. There is no allusion to “the eternal city.” The visions of Revelation were not a history of Rome, but within their symbols were included the graphic representations of the emperor and the empire.
The Roman See–in Latin, a seat of power and authority– was derived from the dragon, who gave him his power, and his seat, and great authority. The dragon, therefore, was personified in the emperor of the Roman empire. Later, in verse 11, the second beast appeared on the land, as a satellite of the first beast, to execute his orders. The dragon gave the seat and the power and the authority to the first beast.
The second beast of the land was said, in verse 4, to have worshipped the beast of the sea, The land beast represented the Palestinian persecutors, which were subordinate to the Roman emperor, having no authority, except as derived from him. The distinction between land and sea, in these designations of the two beasts, is simply that the land in the vision stood for Palestine, and the sea for Rome, separated from Palestine by the sea, and symbolized as universal in sway.
Fuente: Combined Bible Commentary
Rev 13:2. The description of the beast is continued. The three animals, the leopard, the bear, and the lion, some of whose parts it possessed, are the first three great beasts of Dan 7:4-6, although they are here introduced in a different order, and are combined into one. The qualities represented are the most offensive of their kind, the swift cruel spring of the leopard, the brutish relentlessness of the bear, and the devouring power of the lion.
And the dragon gave him his power, and his throne, and great authority. Three things are mentioned; first, the power itself; secondly, the position from which it is exercised; and thirdly, the right to use it. They are the things which Christ had been offered by the dragon, but which He had refused (Mat 4:9). They are now accepted by the beast at the expense of becoming the dragons slave and sharing its fate. It is probable that St. John has the Temptation in the wilderness as described by the earlier Evangelists in his eye.
The question as to the precise meaning of the first beast has perplexed inquirers, and very various opinions in regard to it have been entertained. There is indeed an almost general agreement that it is a symbol of worldly anti-christian power. But by some this power is supposed to be that of heathen Rome, in which case the seven heads become the seven hills upon which Rome was built, or seven of its emperors. Others add the idea of Papal to that of heathen Rome, in which case the seven heads become seven forms of Roman governmentKings, Consuls, Decemvirs, Tribunes, Dictators, Emperors, Popes: while others again understand by the seven heads seven kingdoms which, either in the Bible or in Christian history, oppress and persecute the Church of God,the Egyptian, Assyrian, Babylonian, Medo-Persian, Greek, Roman, together with the Germanic-Sclavonic kingdoms by which the downfall of Rome was followed. The point is of great importance, especially for the interpretation of chap. 17; and the following remarks may be made:
1. The numbers seven and ten must, as elsewhere, be regarded as symbolical, as expressing the idea of fulness or completeness rather than the mere value belonging to them in the numerical scale. We are not, therefore, entitled to make an arbitrary selection from the worldly powers opposed to the Church of God, and to use it as simply illustrative of the nature of these powers in general. Our selection, if made at all, must be made in such a manner that it shall embody the idea of completeness. 2. The rule symbolized by the power of the beast must be a rule over the whole world. The dragon of chap. 12 rules it all, and not merely a part of it (chap. Rev 12:9): his vicegerent the beast must do the same. We learn from Rev 13:7 of this chapter, and from its fourfold division of tribe and people and tongue and nation, that he actually does so. It is to be remembered, too, that the description given us of the power of the beast is a mocking caricature of the power of Christ, and His rule is universal. 3. The objects represented by the heads of the beast must be kingdoms, not personal kings like the Emperors of Rome. Such is the sense in which the word kings is used both in the Book of Daniel and in the Apocalypse, where there is nothing in the context to compel us to think of personality (comp. Dan 7:17; Dan 7:23; Rev 17:2; Rev 18:3), and the seven heads are said in chap. Rev 17:10 to be seven kings, Apart from this it may be observed that no seven Emperors of Rome can be a fitting representation of the whole world-power. They might represent the power of Rome, but that is not enough to meet the necessities of the case with which we deal. 4. It will hardly be denied that the seven heads must severally and individually bear a similar relation to the Church of God, for it is in relation to that Church that the beast is viewed; but no seven Emperors of Rome did so. They were not all persecutors: under some of them the Church enjoyed peace. 5. We may conclude from analogy that the objects, whatever they may be, lying at the bottom of the series of seven are taken either from what was before the Seer at the moment, or from his acquaintance with the past. 6. But, if so, chap. Rev 17:10 at once affords us the point from which to start. There we are informed that five are fallen and one is, i.e is at the time when St. John lived and wrote. This can be no other than the Roman power; and, counting backwards from it, we have the Greek, the Medo-Persian, and the Chaldean for three of the five. The two earlier, still counting backwards, are the Assyrian and the Egyptian. These two last-mentioned powers are often named together in the Old Testament as enemies of Gods people, I will bring them again also out of the land of Egypt, and gather them out of Assyria (Zec 10:10); and it shall come to pass in that day, that they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem (Isa 27:13). We have thus six of the heads,Egypt, Assyria, Chaldaea, Persia, Greece, Rome,all of which had successively been opponents and persecutors of the Church of God. The seventh, resolvable into the ten horns, is no one definite kingdom. It had not yet arisen: but St. John saw that the wicked Roman Empire was tottering to its fall, and that it would be dissolved in other and final world-powers represented in their totality by the number ten. The beast before us is thus the symbol of the world-power in its absoluteness and universality. Yet it is not identical with the world-power in any one of its seven single and successive forms. It is rather the essence of that power as it appears to a certain extent in each form. In this respect it is really the Little Horn of Dan 7:8, before which there were three of the first horns plucked up by the roots, in order that it might take their place. This characteristic, however, is not yet brought out; it will meet us in chap. Rev 17:11. Finally, we may remark that, in so far as the power of Rome enters into the description, it can only be that of Pagan, not Christian, Rome. Even in her darkest days Christian Rome could not have been fitly represented by one of the heads of the beast.
Fuente: A Popular Commentary on the New Testament
St. John here proceeds in giving a farther description of this monstrous beast; it was in appearance like a leopard, spotted with divers kinds of idolatry, with variety of idol gods; with feet like a bear, denoting its strength and fierceness; its mouth like a lion, that is, cruel and ravenous.
Next an account is given from whom this beast receives its power and authority; the dragon, that is, the devil, by God’s permission, gave unto this beast power and great authority, to deceive by strong delusions, and hurt the soul, as also to kill and destroy the body.
Note here, That when the dragon is said to give the beast his throne and power, his seat and great authority, we must not understand it as by right, for all power is from God, but as by usurpation, belonging to him. That authority, which is claimed to depose kings, to dispose of kingdoms, to dispense with the laws of God, all this is from the dragon, and in no wise from God. The dragon gave the beast his power, his seat, and great authority.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 2
This description seems intended simply to denote that in the form of the monster were combined all the marks and characteristics of savage ferocity.–The dragon; Satan.
Fuente: Abbott’s Illustrated New Testament
13:2 And the beast which I saw was like {6} unto a leopard, and his feet were as [the feet] of a bear, and his mouth as the mouth of a lion: {7} and the dragon gave him his power, and his seat, and great authority.
(6) Swift as the leopard, easily grabbing all things, as the bear does with his foot, and tearing and devouring all things with the mouth as a lion does.
(7) That is, he lent the same power to the beast to use, when he perceived that he could not escape, but must be taken by the hand of the angel, and cast into the bottomless pit; Rev 20:1-15 yet he did abandon the same power completely from himself, but that he might use it as long as he could.
Fuente: Geneva Bible Notes
This beast possessed qualities of three animals, perhaps swiftness, agility, vigilance, craftiness, and fierce cruelty; brutality; and strength and majesty. In Daniel, these animals represented three kingdoms that previously ruled the world. These kingdoms are Greece (Dan 7:6), Medo-Persia (Dan 7:5), and Babylon (Dan 7:4). The fourth kingdom that Daniel described (Dan 7:23) includes Antichrist’s kingdom. The kingdom the beast rules and represents seems to reflect his personal qualities.
"The fact that the leopard of Greece, the bear of Medo-Persia, and the lion of old Babylon (Daniel 7) are all seen in this Beast, shows how all-inclusive of human things will be his character; he sums up all the brilliancy (Greece), all of the massive ponderousness of power (Persia), all of the absolute autocratic royal dominion (Babylon), that the Gentiles have ever known." [Note: Newell, p. 184.]
Antichrist will derive his power and position from Satan (cf. 2Th 2:9). Similarly Jesus Christ receives these things from His Father.