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