249 THE OLD TESTAMENT BACKGROUND “ LAST HOUR ” OF THE Daniel more prominent as an influence in 1 John 3,4 than these other texts developing Daniel is that only in the Septuagintal tradi- tion of Daniel is eschatological “sin” equated with eschatological “ lawlessness ”, as in 1 John 3,4. Daniel 12,10 (Theod.) describes the end-time law-breakers as “the lawless ones [anomoi] [who] shall ¶ do lawlessness [anomhswsin], and none of the lawless ones ß ¥ [anomoi] shall understand ...”. The OG has in the very same ¶ verse, “the sinners [oı amartwlo¥] will sin [amartwsin] and by ΩΩ ı Ω¥ no means should the sinners [oı amartwlo¥] understand ...”. In ΩΩ ı addition, those who commit this latter-day lawlessness of Dan 12,10, which entails lack of understanding, have earlier been de- Ω scribed in Dan 11,32 (Theod.) as “the ones who do lawlessness [oı anomoyntev] who will bring about a covenant in deceitful ways”. ß ˜ And in the same verse, the OG has “in sins [en amart¥aiv] toward ßΩ ı the covenant they will pollute among a hardened people”. Here, once again, “the ones doing lawlessness” is parallel in the OG to “ sinning ” (literally, “in sins”). What is striking about both Septua- gintal renderings is that they interpret the individual end-time opponent of the Hebrew text corporately as the false teachers and compromisers who are clearly in mind elsewhere in the MT (e.g., Dan 11,31-32.34). This is striking in the light of the individual and corporate view of the Antichrist in 1 John 2,18-19.22; 4,1-6. Accordingly, the Septuagintal tradition equates the prophecy of “ the lawless ones doing lawlessness” with “the sinners sinning” (note again even the definite article before “sinners” in the OG), just as 1 John 3,4 equates those doing “the sin” with those doing “ the lawlessness”. This is unique in all of the Greek literature of the OT, early Judaism, and early Christianity, including the parallel expectations of the expected lawlessness. While it is true that amart¥a and anom¥a (including the alternate forms of these words, Ω ı ß ı such as the verbal) are closely juxtaposed throughout the LXX, Dan 11,32 and 12,10 are the only places where the juxtaposition occurs as part of a prophecy of the end-time “sin” and “lawlessness” (Isa part of first cent. A.D. or later) in which those deceived by him are called “ lawless ” (anomov). Apocalypse of Elijah (A.D. 150-275) refers to the eschat- ¶ ological fiend as “the son of lawlessness” (1,10; 3,1.5.13.18; 4,2.15.20.28.31; 5,6.10.32) and “the lawless one” (2,41), all ultimately under the influence likely of 2 Thess 2,3. The use in Apoc. Elijah 4,31 is also linked directly to the end-time “hour” (4,30).