another beast
The term "another beast" introduces a second entity distinct from the first beast mentioned earlier in the chapter. The Greek word for "beast" is "θηρίον" (thērion), often used to describe a wild, untamed creature. This beast is symbolic of a powerful, malevolent force or system that opposes God. The use of "another" (ἄλλος, allos) indicates that while this beast is different in form, it shares a similar nature or purpose with the first beast.

rising out of the earth
The imagery of "rising out of the earth" contrasts with the first beast, which rose from the sea. The earth, in biblical symbolism, often represents stability and the realm of humanity. This suggests that the second beast emerges from a more familiar, perhaps more deceptive, environment. It may symbolize a power or influence that appears more grounded or acceptable to human society.

This beast had two horns like a lamb
The description "two horns like a lamb" is intriguing because it combines the imagery of power (horns) with the appearance of innocence or gentleness (lamb). In biblical symbolism, a lamb often represents purity, sacrifice, and Christ Himself. The Greek word for "lamb" is "ἀρνίον" (arnion), which is used elsewhere in Revelation to refer to Jesus. This suggests that the beast may present itself as Christ-like or benevolent, yet its true nature is deceptive.

but spoke like a dragon
The phrase "but spoke like a dragon" reveals the true nature of the beast. The dragon, identified earlier in Revelation as Satan, is the embodiment of deceit and opposition to God. The Greek word for "dragon" is "δράκων" (drakōn), symbolizing a creature of chaos and evil. Despite its lamb-like appearance, the beast's speech betrays its allegiance to the dragon, indicating that its words and actions are ultimately destructive and opposed to God's truth.

For the understanding of this portion of the vision we must notice the contrasts and resemblances between this and the former wild beast. They are both wild beasts: they both have horns: they both have a dragon-like inspiration (Revelation 13:11): they both tyrannise over men; but, on the other hand, the second beast is less monstrous in appearance: we read only of two horns, and we hear nothing of seven heads. He somewhat resembles a lamb; he rises from the earth, and not from the sea; his power lies in deception (Revelation 13:13-14) as well as violence; e seems to possess more supernatural power: yet the whole of his work is directed to magnifying the first beast (Revelation 13:12). Do not these features lead to the conclusion that the principles which the second wild beast supports are the same as those on which the former wild beast acted, but that he supports them with more subtlety, intelligence, and culture? But for all the deception he employs, his work, when stripped of its specious drapery and seen in its naked ugliness, is to promote the honour of the first wild beast. Because of this seductiveness, and of his efforts to support his mission with higher sanctions (Revelation 13:13), he is called in later chapters (Revelation 16:13; Revelation 19:20; Revelation 20:10) the False Prophet; the force and appropriateness of this designation becomes more apparent when we notice that the features which are assumed bear a deceptive resemblance to those of a lamb. The advancing intelligence of the world, its increase in knowledge and wisdom, the wider diffusion of culture and thought, produce a change in the general fashion of life, but the spirit which animates. society is unchanged. The second wild beast is that change which is a change of mode, but not of spirit--a change of manners, but not of heart; there is more refinement, more civilisation, more mind, but it is still the world-power which is worshipped; it is the self-seeking adoration of pleasures, honours, occupations, influences which spring from earth and end in earth--the pursuit of powers which are worldly. Some see in this second wild beast the Pagan priesthood aiding the imperial power, the embodiment of the first wild beast; others-see in it the Papal sacerdotal power, the heir of Pagan rites; others, again, would combine the two, and view this second wild beast as the sacerdotal persecuting power, Pagan and Christian. I believe that, though there is truth in these views, they are too narrow. It is true that priesthoods--Pagan and Christian--have often devoted their influence to the upholding of the great world-power; it is true that men called to be Christian teachers forgot their function, and used their knowledge and power to bolster up the power of the beast and to make men worship the world, as though there were nothing higher for men to worship than this world could afford; it is true that they used, in later days, their powers to aggrandize the Church rather than to reform the world and regenerate men: in so far as they did this they acted like the second wild beast; but the stretch of the vision embraces more than these. All who use their knowledge, their culture, their wisdom, to teach men that there is nothing worthy of worship save what they can see, and touch, and taste, are acting the part of the second wild beast; and be they apostles of science, or apostles of culture, or apostles of logical immorality, or apostles of what is called materialism, if their teaching leads men to limit their worship to the visible and the tangible, they are making men worship the beast who is the adversary of the servants of the Lamb. . . .