IV.       Analysis of Revelation 13:11-18

H.        The Mark of the Beast

            καὶ ποιεῖ πάντας, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτωχούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους, ἵνα δῶσιν αὐτοῖς χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς ἢ ἐπὶ τὸ μέτωπον αὐτῶν καὶ ἵνα μή τις δύνηται ἀγοράσαι ἢ πωλῆσαι εἰ μὴ ὁ ἔχων τὸ χάραγμα τὸ ὄνομα τοῦ θηρίου ἢ τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ. (13:16-17)

1.         Textual and Exegetical Issues

a.         καί {A}

            “The absence of καί in ℵ* C about 25 minuscules (including 1611) syrph, h copsa, bo al appears to be a secondary modification arising from misunderstanding the relationship between verses 16 and 17. When the ἵνα μή clause was taken to be dependent upon δῶσιν, καί was naturally regarded as superfluous, whereas the clause is no doubt to be taken as dependent upon ποιεῖ and therefore coordinate with the ἵνα δῶσιν clause. The text is supported by P47 ℵc Avid P 046 051 1006 1854 2344 itgig, ar vg arm eth al.” (Metzger, 676)

b.         The second beast makes everyone receive the mark of the first beast.

1)         The verb ποιεῖ governs six genitives, three sets of pairs; each pair is a merismus: every social category = all of humanity: small and great (11:18; 13:16; 19:5, 18; 20:12); rich and poor (13:16); free and slave (6:15; 13:16; 19:18).

	6:15	11:18	13:16	19:5	19:18	20:12
Small & Great		Positive	Negative	Positive	Negative	Positive
Rich & Poor			Negative
Free & Slave	Negative		Negative		Negative

2)         χάραγμα is used 7 times in Rev, all for the mark of the beast (13:16–17; 14:9, 11; 16:2; 19:20; 20:4). Not used in LXX or PSEUD.

•           Only other use in NT is in Acts 17:29 of the statues of the gods in Athens.

•           1. a mark that is engraved, etched, branded, cut, imprinted, mark, stamp. 2. an object fashioned by artistic skill involving alteration of a medium, thing formed, image (BDAG).

•           There is debate whether it is visible (literal) or inner (symbolic).

•           The “mark” of the beast is identified with the “name” of the beast which is the “number of his name.”

3)         On the right hand (ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς).

4)         On the forehead (ἐπὶ τὸ μέτωπον αὐτῶν).

•           μέτωπον: forehead Lk 23:48 Of a young woman: veiled. As the place marked w. a sign of some kind; of a branded slave; Rv 7:3; 9:4; 13:16; 14:1, 9; 17:5; 20:4; 22:4 (BDAG)

•           Used 8 times in Revelation

7:3                   Seal God’s servants on the forehead.

9:4                   Those without the seal of God on their forehead.

13:16   mark of the beast on the forehead.

14:1     The Father’s name written on the forehead.

14:9     image of the beast on the forehead.

17:5     Babylon written on her forehead.

20:4     did not have the mark of the beast on their forehead.

22:4     Name of the Lamb (or God) on their foreheads.

5)         The sea beast has blasphemous names on its heads (13:1; cf. 17:3).

6)         This is a parody of God’s seal on the forehead of believers (Rev 7:3; 9:4; [Father’s name]: 14:1; 22:4).

a.         The next verse contrasts the mark of the beast with the seal of God (14:1).

b.         Seal of Christ or Mark of the Beast: no neutrality. (Osborne, 518)

c.         Those with the mark of the Beast will be judged by God:

•           Will drink God’s wrath and be tormented with fire and sulfur (Rev 14:9-11).

•           Will be inflicted with boils as the first bowl is poured out (Rev 16:2).

•           Will be thrown alive into the Lake of Fire (Rev 19:20).

2.         Literary Background

a.         “And the LORD said to him, ‘Pass through the city, through Jerusalem, and put a mark on the foreheads of the men who sigh and groan over all the abominations that are committed in it.’” (Ezek 9:4)

b.         Ptolemy Philopater I (217 BC) branded Jews with ivy leaf of Dionysus to show they had turned from previous allegiances and were fully loyal to him (3 Macc 2:28-29).

c.         “Those who believe and come to him will be branded by him as though cattle; those who reject his mark will either flee into the mountains, or they will be seized and killed by well-contrived tortures.” (Lactantius, Div. Inst. 7.17.7, tr. McDonald, 518)

3.         Historical and Cultural Background

a.         It could refer to the branding of slaves and religious devotees or the tattooing of soldiers. Malina says it is a triangle (Delta), a pyramid as a symbol of Zeus (177-178).

b.         Coins with the emperor’s image.

c.         Deeds and citizenship papers stamped with the imperial seal.

d.         Tephillim:

1)         The Torah was to be written as a sign on their hands (Exod 13:9 עַל־יָדְךָ לְאוֹת  / σημεῖον ἐπὶ τῆς χειρός σου).

2)         It was also to be a reminder on their forehead (בֵּין עֵינֶיךָ וּלְזִכָּרוֹן / μνημόσυνον πρὸ ὀφθαλμῶν σου).

3)         See also Exod 13:16; Deut 6:8; 11:18.

4)         “The ‘forehead’ represents their ideological commitment and the ‘hand’ the practical outworking of that commitment.” (Beale and Carson, 1130)

e.         Can’t buy or sell without the mark of the beast (ἵνα of result).

1)         The Roman government did not impose economic sanctions, so most likely local. (Johnson, 532-533).

2)         Bauckham claims John is exaggerating the situation to emphasize the logical totalitarian result of the absolutizing of political power through religious means. (Bauckham, Theology, 38)

3)         Possibly refers to the trade guilds which required participation in the religious life of the community, including emperor worship.

4)         “Economic warfare by the state against the church.” (Beasley-Murray)

4.         Interpretive Options (see Appendix IV)

a.         Preterit

1)         Metaphorical: symbolizes allegiance to Rome.

2)         Tephillim, branding, coins, or seal of deeds with emperor’s name and year; possibly related to trade guilds.

b.         Idealist

1)         A sign of allegiance to Rome or any secular power.

2)         Symbolic of worshipping and identifying with the beast in thought (forehead) and action (right hand) throughout history.

c.         Futurist

1)         A metaphorical mark implying ownership and allegiance to the beast.

2)         A physical and visible branding, perhaps the beast’s emblem, name, or number.