mark of the beast

The number of the beast ( grc-koi, Ἀριθμὸς τοῦ θηρίου, ) is associated with the Beast of Revelation in chapter 13, verse 18 of the Book of Revelation. In most manuscripts of the New Testament and in English translations of the Bible, the number of the beast is six hundred sixty-six or (in Greek numerals, represents 600, represents 60 and represents 6). Papyrus 115 (which is the oldest preserved manuscript of the ''Revelation'' ), as well as other ancient sources like ''Codex Ephraemi Rescriptus'', give the number of the beast as χιϛ or χιϲ, transliterable in Arabic numerals as 616 (), not 666; critical editions of the Greek text, such as the ''Novum Testamentum Graece'', note χιϛ as a variant.

In the Bible

χξϛ

The number of the beast is described in Revelation 13:15–18. Several translations have been interpreted for the meaning of the phrase "Here is Wisdom. Let him that hath understanding count the number of the beast..." where the peculiar Greek word (''psephisato'') is used. Possible translations include "to count", "to reckon" and also "to vote" or "to decide".

In the ''Textus Receptus'', derived from Byzantine text-type manuscripts, the number six hundred sixty-six is represented by the Greek numerals , with the Greek letter stigma () representing the number 6:

^{17 18}

"¹⁷And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. ¹⁸Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is 666."

In several editions of the Greek Bible, the number is represented by the final three words, , ''hexakósioi hexēkonta héx'', meaning "six hundred ndsixty-six":

^{17 18}

"¹⁷And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. ¹⁸Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is six hundred and sixty-six."

Revelation 13:18 states that if one is wise and has an understanding to count the number of the beast, which is also the number of a man, the number comes to 666.

χιϛ

Although Irenaeus (2nd century AD) affirmed the number to be 666 and reported several scribal errors of the number, theologians have doubts about the traditional reading because of the appearance of the figure 616 in the ''Codex Ephraemi Rescriptus'' (C; Paris—one of the four great uncial codices), as well as in the Latin version of Tyconius (''DCXVI'', ed. Souter in the Journal of Theology, SE, April 1913), and in an ancient Armenian version (ed. Conybeare, 1907). Irenaeus knew about the 616 reading, but did not adopt it (Haer. V, 30). In the 380s, correcting the existing Latin-language version of the New Testament (commonly referred to as the ''Vetus Latina''), Jerome retained "666".

Around 2005, a fragment from Papyrus 115, taken from the Oxyrhynchus site, was discovered at the University of Oxford's Ashmolean Museum. It gave the beast's number as (). This fragment is the oldest manuscript (about 1,700 years old) of Revelation 13 found . ''Codex Ephraemi Rescriptus'', known before the ''Papyrus 115'' finding but dating to after it, has 616 written in full: , ''hexakosioi deka hex'' ( "six hundred and sixteen").

''Papyrus 115'' and ''Ephraemi Rescriptus'' have led some scholars to regard 616 as the original number of the beast. According to Paul Louis, "The number 666 has been substituted for 616 either by analogy with 888, the reeknumber of Jesus (Gustav Adolf Deissmann), or because it is a triangular number, the sum of the first 36 numbers (1+2+3+4+5+6+...+36 = 666)".

Interpretations

The beast's identity and the beast's number are usually interpreted by applying one of three methods:
# Using gematria to find the numbers that equate to the names of world leaders, to check for a match with the scriptural number.
# Treating the number of the beast as a duration of time.
# Linking the scriptural imagery and symbolism of the Antichrist with characteristics of world leaders who oppose Christianity.

Identification by gematria

In Greek isopsephy and Hebrew gematria, every letter has a corresponding numeric value. Summing these numbers gives a numeric value to a word or name. The use of isopsephy to calculate "the number of the beast" is used in many of the below interpretations.

Nero

Preterist theologians typically support the interpretation that 666 is the numerical equivalent of the name and title Nero Caesar ( Roman Emperor 54–68 AD). Written in Aramaic, this can be valued at 666 using the Hebrew numerology of gematria, and was used to secretly speak against the emperor. Additionally, "Nero Caesar" in the Hebrew alphabet is ''NRON QSR'', which when interpreted numerically represents the numbers 50 200 6 50 100 60 200, which add up to 666.

The Greek term (charagma, "mark" in Revelation 13:16) was most commonly used for imprints on documents or coins. Charagma is well attested to have been an imperial seal of the Roman Empire used on official documents during the 1st and 2nd centuries. In the reign of Emperor Decius (249–251 AD), those who did not possess the certificate of sacrifice () to Caesar could not pursue trades, a prohibition that conceivably goes back to Nero, reminding one of Revelation 13:17.

Preterists argue that Revelation was written before the destruction of the Temple, with Nero exiling John to Patmos. Most scholars, however, argue it was written after Nero committed suicide in AD 68. ''Our Sunday Visitor's Catholic Encyclopedia'' has noted that Revelation was "written during the latter part of the reign of the Roman Emperor Domitian, probably in A.D. 95 or 96".Additional Protestant scholars are in agreement.

Because some people believe Revelation 13 speaks of a future prophetic event, "All who dwell on the earth worship him, whose names have not been written in the Book of Life of the Lamb slain from the foundation of the world." (Revelation 13:8 NKJV), some have argued that the interpretation of Nero meeting the fulfillment is an impossibility if Revelation was written around 30 years the death of Nero. However, rumors circulated that Nero had not really died and would return to power.

It has also been suggested that the numerical reference to Nero was a code to imply but not directly identify emperor Domitian, whose style of rulership resembled that of Nero, who heavily taxed the people of Asia (Lydia), to whom the Book of Revelation was primarily addressed. The popular Nero Redivivus legend stating that Nero would return to life can also be noted; "After Nero's suicide in AD 68, there was a widespread belief, especially in the eastern provinces, that he was not dead and somehow would return. Suetonius (XL) relates how court astrologers had predicted Nero's fall but that he would have power in the east. And, indeed, at least three false claimants did present themselves as Nero ''redivivus'' (resurrected).

An Aramaic scroll from Wadi Murabba'at, dated to "the second year of Emperor Nero", refers to him by his name and title. In Hebrew it is ''Nron Qsr'' (pronounced "Nerōn Kaisar"). In Latin it is ''Nro Qsr'' (pronounced "Nerō Kaisar").

;Nron Qsr
The Greek version of the name and title transliterates into Hebrew as , and yields a numerical value of 666, as shown:
::

;Nro Qsr
The Latin version of the name drops the second Nun (), so that it appears as ''Nro'' and transliterates into Hebrew as , yielding 616:
::

Muhammad

Gematria has also been used with the word ''Maometis'' ( grc, Μαομέτις); which scholars have described as a dubiously obscure Latinisation of a Greek transliteration of the Arabic name محمد (Muhammad).
A leading proponent of the Maometis interpretation was Walmesley, the Roman Catholic bishop of Rama. Other proponents include 16–17th century Catholic theologians Gilbert Genebrard, François Feuardent, and René Massuet. Maometis in Greek numerals totals 666:
::

Thom (1923) rejects "Maometis" as a valid translation, observing that
: "of the seven different ways in which Muhammad's name is written in Euthymius and ythe Byzantine historians, not ''one'' is the orthography in question".
None of the spellings actually used add up to 666 under Greek gematria.

Setton (1992) is critical of the idea: Muhammad was frequently defamed and made a subject of ''legends'', taught by preachers as ''fact''. For example, in order to show that Muhammad was the anti-Christ, it was asserted that Muhammad died not in the year 632 but in the year 666. In another variation on the theme the number "666" was also used to represent the period of time Muslims would hold sway of the land. In '' Quia maior'', the encyclical calling for the Fifth Crusade, Euthymius Zygabenus and Zonaras wrote the name as "Maometh" and Cedrenus wrote the name "Mouchoumet" none of which is the "Maometis" in question.

King of Israel

Fr. Sloet of Holland proposed the title of Antichrist as king of Israel. He wrote that, "The Jews have ever looked forward to the Messiah as a great leader to restore the kingdom of Israel. They rejected Jesus because He did not fulfill this expectation... He will be king of a restored Israel, not only king, but the king par excellence. In Hebrew this idea could be expressed by the words (hammelek l'Yisrael), which have the requisite numerical value of 666; but in order to obtain this number kaph medial (כ) must be used in melek (king) instead of kaph final (ך‎)."

Mark of the beast

The Classical Greek word (), translated as ''mark'' (of the beast) in Revelation 13:16 can also mean ''any mark engraved'', ''imprinted'', or ''branded''; ''stamped money'', ''document'', or ''coin''.

The mark of the beast is interpreted differently across the four main views of Christian eschatology.

Preterist view

A common preterist view of the Mark of the beast (focusing on the past) is the stamped image of the emperor's head on every coin of the Roman Empire: the stamp on the hand or in the mind of all, without which no one could buy or sell. New Testament scholar C.C. Hill notes, "It is far more probable that the mark symbolizes the all-embracing economic power of Rome, whose very coinage bore the emperor's image and conveyed his claims to divinity (e.g., by including the sun's rays in the ruler's portrait). It had become increasingly difficult for Christians to function in a world in which public life, including the economic life of the trade guilds, required participation in idolatry."

Adela Yarbro Collins further denotes that the refusal to use Roman coins resulted in the condition where "no man might buy or sell". A similar view is offered by Craig R. Koester. "As sales were made, people used coins that bore the images of Rome's gods and emperors. Thus each transaction that used such coins was a reminder that people were advancing themselves economically by relying on political powers that did not recognize the true God."

In 66 AD, when Nero was emperor—about the time some scholars say Revelation was written—the Jews revolted against Rome and coined their own money.

The passage is also seen as an antithetical parallelism to the Jewish institution of ''tefillin''—Hebrew Bible

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