666 AND VICARIUS FILII DEI

Kenneth Jorgensen
Here is wisdom. Let him who has understanding calculate the number of the beast, for it is the number of a man: His number is 666 (Rev 13:18).1 Probably the most enigmatic riddle in the Bible is the mystical number of the beast, six hundred and sixty six (Rev 13:18). Since the time of the Early Church a variety of solutions have been suggested for this mathematical puzzle. But, is it really possible to break the code? The Greek text certainly conveys the impression that the riddle is solvable. Indeed, Revelation 13:18 explicitly invites and commands readers who have wisdom and understanding to seek to solve the meaning of this number. This challenging text in Revelation 13 remains a mystery if it is isolated from the contextual clues scattered throughout the Bible. Moreover, it seems difficult, or even impossible, to solve the riddle without a careful consideration of history. According to historicist interpretation, history, and particularly church history, which is the fulfillment of divine revelation, functions as a verifying safeguard mechanism for apocalyptic interpretation. As we embark on this Herculean decoding task it is important to pay close attention to the words of Solomon: A man of understanding will attain wise counsel, to understand a proverb and an enigma, the words of the wise and their riddles. The fear of the LORD is the beginning of knowledge; but fools despise wisdom and instruction (Prov 1:5a-7). If we fear the Lord and respectfully analyze His Word, our participation in the ongoing 1900 year-old decoding process will be greatly rewarded. There are more than sufficient traces, textual and contextual hints, certain (and less certain) allusions, and historical documentation to identify the beast and reveal the name of his number a name we expect will reveal the spiritual character and history of the apocalyptic Antichrist. The purpose of this essay is to confine the search for the name behind the mysterious number along these lines. First, a brief historical overview will be presented, with special emphasis on the symbolic and gematric interpretations of the number 666. Second, while not attempting a thorough exegesis of the passage, various crucial textual observations will be made, including the recognition of contextual clues relating to Revelation 13:18. Third, due to the recent popularization of the symbolic interpretation, this method will be carefully critiqued. Fourth, the ancient use of gematria will be examined to see the validity of this method of interpretation. Fifth, various historical observations related to Vicarius Filii Dei will be made. And finally, specific theological and missiological implications regarding this issue will be considered for the Adventist church.

Historical Background
1

Unless otherwise indicated, the New King James Version is used throughout this article.

The history of the interpretation of 6661 starts with Irenaeus (ca.130-202).2 His penetrating and sensible comments on the number of the beast, the earliest known,3 gave subsequent interpreters a flying start. He refused to be dogmatic and wisely suggested that the best interpretation may yet be in the future, arguing that Antichrist (i.e., the sea-beast of Rev 13) had not yet appeared in his time.4 Besides describing the number itself (as it appears in the Greek text: 600 [and] 60 [and] 6), and how it may relate to certain moments and events in the Old Testament, he no doubt believed in the gematria approach,5 pointing out three alternative names as a tentative solution to the riddle: Evanthas, Lateinos, and Teitan. He felt most comfortable about the last. Adding the numeric value of the letters in these names, according to ancient gematria, reveals that each of them adds up to the number 666. Most commentators after Irenaeus, including those in our own time, have followed this approach. The major interpretations after Ireneaus can be grouped into at least five categories. The first of these, the duration interpretation, suggests that 666 is the number of years or days the beast will rule.6 The second suggests that 666 is a triangular number of 36 (i.e., 1+2+3+4 . . .+36 = 666; 36 is the triangular number of 8).7 The third interpretation suggests that the number of the beast
1

W hen 666 is used it means six hundred and sixty six, when 6 6 6 is used (as separate sixes) it means six six

six. Ireneaus, Adversus Haereses, 5.28-30. For those who wish to pursue the history of interpretation in greater detail there are many surveys, see e.g. Stanley M. Maxwell, A Brief Historical Overview of How the Number of the Beast in Rev 13:16-18 has been Calculated, Term-paper at Andrews University, Berrien Springs, MI, College of Arts and Sciences, 2001, and Philip Schaff, History of the Christian Church (New York: Charles Scribners Sons, 1920), 1: 841-53.
3 If the redactors intention that 888 is the antithesis of 666 the Christian interpolation in the Sybilline Oracle (1:324-30) precedes Ireneaus comments with perhaps 50 years. For more on this see below. 4 2

Ireneaus believed the fourth beast of Dan 7 represents the Roman Empire. He, and other early interpreters, reasoned from a historicist mindset when they stated that Antichrist had not yet appeared because the fourth beast (Rome) was still ruling (cf. Dan 7:23-25 and 2 Tess 2:6).Ireneaus refers to the Antichrist (i.e. the bearer of the mysterious number) no less than eleven times in the chapters referred to above (footnote # 2) as a power who had not yet arrived on the scene in his day. Ireneaus states in Adv. Haer 5.30 let them await, in the first place, the division of the kingdom into ten; then, in the next place, when these kings are reigning, and beginning to set their affairs in order, and advance their kingdom, [let them learn] to acknowledge that he who shall come claiming the kingdom for himself, and shall terrify those men of whom we have been speaking, having a name containing the aforesaid number [six-hundred and sixty six], is truly the abomination of desolation. Gematria is part of ancient and modern numeriology in which letters equal a numeric value according to a pre-arranged logical system (e.g. a=1, b=2, c=3, etc); it is applied in Latin, Greek, Hebrew, and other languages. Pope Innocent III and Joachim of Floris among others, believed this, see LeRoy E. Froom, The Prophetic Faith of Our Fathers (W ashington, DC: Review and Herald, 1946-54), 1:676-707. Since the triangular number of 36 is eight, some commentators link number eight (deduced from 666) with the eight heads in the apocalyptic riddle of Rev 17. This of course creates a new riddle.
7 6 5

represents the number of apostate sects or groups in Christianity.1 These first three categories have historically remained marginalized. The last two interpretations (the symbolic and gematric) are embraced by the majority of interpreters today and will therefore be the main focus of the remainder of this investigation. The adherents of the fourth view, the symbolic, maintain that 666 is a number conceptually based on six.2 These interpreters see in this number a reference to man (i.e., humanity), as created by God on the sixth day of creation. Triple six, therefore, is a code for intensified humanity, imperfection, and rebellion against God. A few critical and evangelical scholars, together with recent revisionist Seventh-day Adventist scholars accept this view. Gematria, the fifth interpretation, was the standard view among historicists up until the 1980s. It has been, and still is, the dominant view among critical scholars. They believe 666 is derived from the numeric value of the name of a person according to principles of gematria. Emperor Nero, the most widely held suggestion among preterists,3 has a name which gematrically adds up to 666. Although denying many assumptions of preterism, consistent historicists still believe that gematria is the only valid method to solve the riddle in Revelation 13:18. Most of these historicists, however, uniquely link the sea beast to the historic role of the papacy. Seventh-day Adventists, the only remaining denomination adhering to the historicist method of apocalyptic interpretation, adopted gematria as a method to understand Revelation 13:18 at an early time.4 Uriah Smith (1832-1903) was the first Adventist to popularize Master Andreas Helwigs discovery of Vicarius Filii Dei (i.e., Vicar of the Son of God) in connection with 666.5 This Latin name/title, found in several Catholic sources and used by several popes, yields gematrically 666 from the Latin alphabet. Smiths interpretation remained standard among Adventist commentators until very recently, when an increasing number of Adventist scholars have begun to
The riddle, however, is not asking for a period of time, nor for another riddle, and certainly not for the number of sects in Christianity--it asks for a name which can be deduced from a number (cf. Rev 13:17). The number . . . carries or connotes conceptually the repetition of three sixes, G. K. Beale, The Book of Revelation (Grand Rapids: Eerdmans, 1999), 666 [!]. Preterists are usually critical scholars who reject genuine predictions beyond the time of the prophet/redactor. Thus the prophecy is seen as written after its fulfillment (vaticinium ex eventu). Since they believe the book of Daniel was written in the time of the Maccabeans (ca. 168-164 BC) no fulfillment is possible beyond this historical point. The same rationale is applied for the book of Revelation. For the pre-Vicarius Filii Dei interpretation in Adventism see P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission (Grand Rapids: Eerdmans, 1977), 205-207 and The Seventh-day Adventist Encyclopedia, art. The Number of the Beast. For a treatment of the Vicarius Filii Dei interpretation among SDAs up to 1965 see Reinder Bruinsma, Seventh-day Adventist Attitudes to Roman Catholicism: 1844-1965 (Berrien Springs, MI: Andrews University Press, 1994), 143-147; 226-231. Uriah Smith, The Two-Horned Beast A Review of H. E. Carver, Review and Herald (Nov. 20, 1868), 196; on Helwigs formative interpretation see Froom, The Prophetic Faith of Our Fathers, 2: 605-608.
5 4 3 2 1

question and reject this approach.1

Textual Observations
There is amazingly little textual analysis to be found in Adventist literature regarding Revelation 13:18. There is no known evidence on any historicist doing an exegetical analysis of this text. Unfortunately, due to the limited scope of this essay, such a task will be left for others to complete. However, some key words and phrases relevant for this paper will be briefly analyzed and commented on. Analysis of Revelation 13:18 Hde h sophia estin. ho echn noun psthisat ton arithmon tou thriou, arithmos gar anthrpou estin, kai ho arithmos autou hexakosioi hexkonta hex.

Here is wisdom. Let him who has understanding calculate the number of the beast, for it is the number of a man: His number is 666.

Verse 18a-b Hde h sophia estin. Ho echn noun psthisat ton arithmon tou thriou: Here is wisdom. Let him who has understanding calculate the number of the beast. Verse 18 is an explanatory elaboration of the immediately preceding cryptic phrase: and that no one may buy or sell except one who has the mark or the name of the beast, or the number of his name (Rev 13:17). The word or before the name (to onoma) has been inserted by translators to make it easier to read, without necessarily altering the intention of the Greek text.2 Name and number are grammatically appositive to mark (i.e., they expound the meaning of the mark). Mark, number, and name in this context seem to relate to buy or sell. Thus, if one accepts the mark, one will also accept the number and the name, and vice versa. The clause does not indicate an intrinsic identical identity between number and name and its appositive: mark. Moreover, Revelation 13:18 continues from where the story of the sea-beast ended in Revelation 13:10. Wisdom and understanding (sophia and noun) are mentioned together for emphasis, as done in Daniel 12:10 and Revelation 17:9. The interpreter really has to rely on these qualities to find the solution to the riddle. Although divine help and insight is not explicitly mentioned in the text,
See (chronologically listed) Beatrice S. Neall, The Concept of Character in the Apocalypse with Implications for Character Education (W ashington DC: University Press of America, 1983), 153-155; W illiam G. Johnsson, The Saints End-Time Victory Over the Forces of Evil, in Symposium on Revelation-Book II., ed., Frank B. Holbrook (Hagerstown, MD: Biblical Research Institute, 1992), 7: 31; Kenneth A. Strand, The Seven Heads: Do They Represent Roman Emperors? in Symposium on Revelation-Book II, ed., Frank B. Holbrook (Hagerstown, MD: Biblical Research Institute, 1992), 7: 200-205; Roy C. Naden, The Lamb Among the Beasts: A Christological Commentary on the Revelation of John that Unlocks the Meaning of it Many Numbers (Hagerstown, MD: Review and Herald, 1996), 200-201; Hans K. LaRondelle, How to Understand the End-Time Prophecies of the Bible (Sarasota, FL: First Impressions, 1997), 309-312; Ranko Stefanovic, Revelation of Jesus Christ (Berrien Springs, MI: Andrews University Press, 2002), 417-418; 427-429; and Angel M. Rodriguez, Sabbath School Quarterly, Second Quarter, 2002, June 6 and 7. Daniel B. W allace states that the clause is ambiguous, see his Greek Grammar Beyond the Basics (Grand Rapids: Zondervan, 1996), 199.
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we can safely assume that these qualities are needed in light of Solomons counsel noted above. The fact that the aspect of divine help is not explicitly mentioned in the text, allows one to recognize that intelligence and rationality are necessary qualities to solve the riddle. The verb calculate (psthisat) is in the imperative mood indicating a command. Thus, there is an encouragement to solve the riddle, just as there is an encouragement to decode the book of Revelation as a whole (Rev 1:3). Calculate is used only one other time in the New Testament: For which of you, intending to build a tower, does not sit down first and count (psthidz) the cost, whether he has enough to finish it (Luke 14:28). The etymology of calculate is closely associated with counting with pebbles.1 A comparison of the way the word is used in Luke and in Revelation certainly gives the impression that mathematics, however simple, is involved if the riddle is to be properly solved. This concept is indeed strengthened by the connection of calculate with number (arithmon), from which we derive our modern word arithmetic. Moreover, there is an indirect encouragement here to identify the beast, because only in knowing the identity of the beast is there hope of solving the mystery of the number of the beast. The genitive, of the beast (tou thriou) in the phrase number of the beast, indicates that the number and the beast are connected. Number (arithmon), moreover, is singular, showing that the number is to be understood, not as three separate independent numbers, but as an undivided whole number. A comparison of Revelation 13:17, 15:2 and 19:20 shows, as most interpreters concur, that the number of the beast is the number of the sea-beast and not the number of the land-beast of Revelation 13. Verse 18c Arithmos gar anthrpou estin: for it is the number of a man [or humanity]. If humanity is the simple solution to the riddle, as some are suggesting, why is there need for wisdom and understanding? The text challenges the reader to solve a riddle. It is true that the Greek phrase the number of a man [or humanity] is ambiguous: man in genitive may be understood generically (i.e., as humanity in general), or non-generically (i.e., as a particular man). Exegetical scholars disagree on the correct understanding, but the vast majority of commentaries and Bible translations understand this phrase to be non-generic, pointing to a particular man. When there is an ambiguous statement in the Bible it is safest to not be too dogmatic. However, context often helps in determining the correct reading in cases such as this. A strict generic reading of anthrpou (humanity) in Revelation 13:18 does not necessarily exclude that the beast is a particular apocalyptic person.2 When the term human is understood generically as the realm in which this number derives and has its existence, the number of humanity (genitive) serves as a
Max Zerwick and Mary Grosvenor, A Grammatical Analysis of the Greek New Testament, rev. ed. (Rome: Biblical Institute Press, 1981), 763. See also W illiam F. Arndt, and F. W ilbur Gingrich, A Greek-English Lexicon of the New Testament (Chicago: University of Chicago Press, 1957), 900-901; and Georg Braumann, yhfisa,tw, [psthisat] TDNT (1974), 9: 607. Braumann states that in Rev. 13:18 the number of the beast, which is also the number of a man, is to be counted. This counting can only mean putting the number given in the corresponding Hebrew, Greek, or Latin letters and thus arriving at the mysterious name. But the calculation also means finding out what numbers together add up to 666. It is interesting that in the apocalyptic chapters of Dan 7 and 2 Thess 2 the beastly anti-Christian power in Rev 13:1-9 is described as an individual with human characteristics.
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contrast to a heavenly or angelic number (cf. the obscure text in Rev 21:17). A dichotomy of humanity as against movement/system seems utterly arbitrary. The possible generic aspect in the text (if humanity is the correct reading) seems appropriate in light of the apparent close relationship between six and heaven in the minds of the ancients:1 Perhaps the Mind behind the riddle wanted to make sure that the number should be associated with humanity rather than perfection and heaven. To claim that the key to the Antichrists identity, and the solution to the age-long riddle, is found in an ambiguous Greek phrase, as some propose, is certainly a bit hasty. For it is the number of a man, moreover, indicates, if we follow the non-generic reading, that a mans name (cf. 15:2 and 13:17 the number of his name) is involved as contrasted to the numeric value of a sentence. Calculations based on the numeric value of sentences were common in Jewish gematria. Jews compared sentences (and words) with one another which had the same numeric value. The fact that the Word of God states that the number of the beast is the number of his name (Rev 13:17) may indicate that no sentence is here intended. Verse 18d Kai ho arithmos autou hexakosioi hexkonta hex: His number is 666. The number 666 is mentioned four times in Scripture, once in the New Testament, and three times in the Greek translation of the Old Testament: Revelation 13:18 (hexakosioi hexkonta hex); 2 Chronicles 9:13 (hexakosia hexkonta hex); 1 Kings 10:14 (hexakosioi kai hexkonta hex); and Ezra 2: 13 (hexakosioi hexkonta hex).2 Contrary to some proponents of the so-called symbolic view, the number of the beast is not six six six (hex hex hex), but rather six hundred and sixty six (hexakosioi hexkonta hex). This can hardly be overemphasized in light of the predominant contradictory understanding among recent revisionist historicists and semi-historicists. The whole number (666) must be seen as a unit, as divinely given in Scripture, and not illegitimately split into three equal sixes. If the One who inspired the book of Revelation intended the reader to understand the number(s) as 6, 6, 6, He would have communicated it that way. Evidently, He did not do that for good reasons: He wanted the reader to understand the number the way it is stated. Contextual Clues The Bible provides specific contextual clues to help the discerning reader discover the solution to the riddle. There are at least four distinct clues which will help define the mysterious name behind the number of the beast. The first clue, briefly been referred to above, is found in Revelation 13:17. Appearing immediately before our key text, it refers to the name of the beast, or the number of his name. We can deduce from this that a name, or title (cf. Rev 19:16) is associated or connected with a number and a beast. The way number, name, and beast are intertwined in Revelation 13:17-18 indicates that the Divine Mind behind the riddle is eager to hint at its solution. In these verses number is mentioned four times, while beast and name are each mentioned twice: The name of the beast (vs. 17); the number of his name (vs. 17; cf. 15:2); the number of the beast (vs. 18);
1

See below. The three last references are taken from the Greek translation of the Old Testament (LXX).

the number of a man (vs. 18); and his number is 666 (vs. 18). Thus, if we let the text speak for itself, not forcing any external ideas upon it, it is hard not to see that name, beast, number, man, and 666 relate in one way or another to each other. In, fact, these denotations are associated with the apocalyptic Antichrist, which is described more fully in the first section of Revelation 13: Antichrist has a name, Antichrist is the beast, Antichrist has a number, Antichrist is a man, or part of humanity, and Antichrist can be known through 666. The second clue is found in the name of the beast. According to Revelation 13:1 the sea-beast has a blasphemous name on his heads. We have seen that the number of his name refers to the name of the beast. This naturally provides a clue to the beasts name: it is associated with blasphemy. A specific name is also connected with Babylon in chapter 17.1 It is, however, unclear how Revelation 17 directly relates to the riddle in Revelation 13:18.2 A third clue relates to the universal languages used in the time of John the Revelator (i.e., in the Roman Empire). Some argue against the gematria method from the assumption that any language chosen cannot be but arbitrarily chosen. Many critical scholars, who feel comfortable with the gematria approach, moreover, claim that only the biblical languages Greek and Hebrew can be applied to solve the riddle. The Bible itself, however, confirms the universality of three languages
And on her forehead a name was written: MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH (Rev 17:5; capital letters in the NKJV but not in the Nestle-Aland edition of the Greek text). A number of recent SDAs argue for the importance of a certain Babylonian amulet in understanding the number 666. This type of amulet allegedly has a set of horizontal and vertical numbers which combined yield 666. (There is apparently no proper documentation for the existence of this amulet which makes an evaluation of this alleged link hard. In fact, unless documentary evidence appears of its classification and location, I am forced to conclude that it is an archaeological fabrication). Moreover, even if it exists it is not clear how this shed light on the enigmatic number in Rev 13:17. Another point frequently appearing in commentaries relate to the supposed similarity between 666 and the image in Dan 3 whose height was sixty cubits and its width six cubits (v. 1). This is an interesting observation but the absence of number 600 in Daniels story makes the connection with 666 somehow arbitrarily. Be that as it may, there may be stronger reasons to connect 666 with Babylon. There are verbal and conceptual links between the power behind the number in Rev 13:18 and end-time Babylon of Rev 17. One of several verbal links is deduced from a comparison between Rev 13:3 and 17:8. A conceptual link between chapters 13 and 17, as mentioned above, is suggested by some who see that 666 is the triangular number of 36, which again is the triangular number of eight, this is compared with the eight head on the beast (Rev 17:11). Concerning the relationship between these chapters (13 and 17) Hans K. LaRondelle correctly states that in order to attain the proper perspective on Revelation 17, it is essential to understand first the meaning of its foundational chapters, Revelation 12-13, in Babylon: Anti-Christian Empire in Symposium on RevelationBook II, Frank B. Holbrook, ed. (Silver Spring, MD: Biblical Research Institute, 1992), 163. Still, it is not clear how the connection between 666 and Babylon helps decoding 666. Jerusalem and Babylon are the key symbolic cities in the warfare between good and evil in biblical apocalyptic. The sea-beast of Rev 13 naturally falls into the Babylon constellation. This is elaborated on in Rev 17. Historic Babylon serves as a type of the end-time Babylon. This suggests that the power behind the notorious number and name is part of Babylon the Great of the end-time on whose forehead a name was written (Rev 17:5). Again, and in conclusion of this excursion of the links between the 666 riddle and Babylon, it is not clear how this can help to solve the riddle. W hat is clear, however, is the fact that the sea-beast of Rev 13 has close similarities to Babylon in type and antitype.
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in the eastern Mediterranean region during the time that the Revelation was written: Greek, Hebrew, and Latin.1 John himself states: Now Pilate wrote a title and put it on the cross. And the writing was: JESUS OF NAZARETH, THE KING OF THE JEWS.2 Then many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Greek, and Latin (John 19:19-20). From this, it seems reasonable to assume that the name/title we are searching for is to be found in at least one of these languages. The fourth clue, and perhaps the most crucial, relates to the identity of the Antichrist. A determination as to what the name of the beast is necessitates an unequivocal historical identity of the beast. This point can hardly be overemphasized. The beast in Revelation 13, who carries the name which adds up 666, is the same power as the little horn in Daniel 7.3 The similarities between the main antagonist in these two chapters (i.e., Dan 7 and Rev 13) are too striking and too numerous not to be the same power. Studies in many branches of denominational Christianity throughout history have confirmed this.4 The characteristics given the apocalyptic Antichrist in Scripture are mainly clustered around the little horn of Daniel 7, the man of sin in 2 Thessalonians 2, and the sea-beast of Revelation 13. It is clear, if we accept consistent historicist logic, that the little horn power in Daniel 7 will rise to power after the demise of the Roman Empire, somehow concurrent with the rise of the ten horns. The little horn will collaborate in the destruction of three of these ten horns and itself rise to power in the midst of them. It will be proud, blaspheme God, attack the saints, and think to change times and laws. It will continue to have power for three and a half prophetic years, which, according to the year-day principle equals 1260 literal years.5 Pauls apocalyptic section in 2 Thessalonians 2 complements the list of Antichrists features. This chapter speaks of an apostasy which must take place before the appearing of the Antichrist. A restraining power, commonly viewed as the Roman Empire, prevents and delays the appearing of Antichrist. Like Daniel, Paul mentions the lawless, blasphemous, and self-exalting aspects of the Antichrist. John the Revelator, repeats many of these features when he describes the sea-beast. Uniquely, John emphasizes the healing of Antichrists mortal injury, presumably after his rule of 1260 years. Christs enemy, moreover, is described as universally popular, even worshiped as noted in Pauls description. Similar to Daniel, John mentions the persecuting features of the Antichrist. As in Daniel
1

Aramaic, which is not explicitly mentioned, was probably associated with Hebrew. Capital letters in the NKJV but not in the Nestle-Aland edition of the Greek text. LaRondelle, How to Understand the End-Time Prophecies of the Bible, 292-94.

Frooms four-volume set The Prophetic Faith of Our Fathers provides documentary evidence for this up to the 20 century.
th

The best Scriptural arguments for the year-day principle is found in William Sheas already classic, Selected Studies on Prophetic Interpretation (W ashington, DC: Review and Herald, 1982), 56-93.

and in Paul, John refers to Antichrists blasphemy and self-exaltation. The following table will enumerate these factors more clearly: Characteristics of Antichrist 1. To appear after Romes division 2. To appear after apostasy 3. Coming up among 10 horns 4. Self-exalting 5. Persecuting 6. Blasphemous 7. Lawlessness 8. Period of Power: 1260 years 9. Mortal wound 10. Healing of mortal wound vs. 8 vss. 8, 25 vs. 25 vs. 25 vs. 25 vs. 25 vs. 4 vss. 3, 7 vs. 5 vs. 13 vss. 3, 12, 14 vs. 4 vs. 4 vs. 7 vss. 5-6 Dan 7 vss. 7-8; 24-25 2 Thess 2 vs. 7 vs. 3 Rev 13 (vs. 2)

Thus, a further confinement in our search for the identity and name of the beast can be determined. The little horn in Daniel 7, the man of sin in 2 Thessalonians 2, and the sea-beast of Revelation 13, are historically fulfilled in the Roman Papacy because only this religio-political system fits all the identifying features in the apocalyptic text. If the historicist method of interpreting biblical apocalyptic is valid, then it follows that the name we are searching for belong to the papal kingdom. Knowing that the number of the beast is related to the papacy, and referring back to the third example of a scriptural clue to solve the riddle, it is not surprising that Latin, one of the languages on the poster on Calvarys cross, was spoken and used by the papal system since its inception. It was even the language of its chosen Bible, Jeromes Vulgate translation, viewed for centuries as more correct than the Hebrew and Greek texts themselves. Moreover, it is significant that the Latin alphabet is used more commonly than any other language as a basis for numeric values. Furthermore, it is indeed intriguing that when all the letters of this language which have numeric value (only up to and including 500, though) are added together (i.e., I [1] + V [5] + X [10] + L [50] + C [100] + D [500]), it yields 666. By means of studying clues in the form of contextual allusions related to 666 we have found that: (1) the beast is said to have a name and this name has a number; (2) the beast has a name of blasphemy; (3) the name must evidently be derived from the Hebrew, Greek, or Latin language; and (4) the name belongs to the papal kingdom. We should therefore expect to see these clues reflected in the solution to the beasts mysterious name.

Critique Of The Symbolic Interpretation

Because of growing popularity and influence of the so-called symbolic interpretation of 666 among revisionist historicists and semi-historicists, it is appropriate to evaluate the teachings of its most vocal scholar, Samuele Bacchiocchi. He falls into an interesting category: on the one hand, he provides overwhelming historical evidence of the papal use of the title Vicarius Filii Dei;1 yet, he passionately argues that 666 must be split into three separate sixes, which to him represents intensified humanity, imperfection, and rebellion against God. It seems that most Adventist scholars, who have recently expressed their views on the topic, concur with much of the symbolic view of Bacchiocchi. It seems clear that Bacchiocchis two foundational exegetical arguments: (1) mark and name in Revelation 13:17 have virtually identical meaning; and (2) man in Revelation 13:18 should be translated humanity, are far from conclusive. In fact, exegetical scholars of good reputation maintain that these phrases are ambigious.2 In regard to the second argument it is instructive that only an almost unrecognizable minority of authorities in biblical Greek supports Bacchiocchis argument. The reader should be aware that it is fundamentally wrong on exegetical grounds to derive three independent sixes from the number six hundred and sixty six, as specifically given by inspiration in the text of Scripture. It is in direct conflict with logic and simple foundational mathematics, both classical and modern, and actually qualifies as a text-book example of eisegesis (i.e., the reading into the text ones own views). Although it is hard to deny the conceptual similarity between the Arabic numeral 666 and six, the Greek text explicitly states six hundred and sixty six, and uses three different words to describe the whole number (hexakosioi hexkonta hex): (1) six hundred, (2) sixty, and (3) six (= 666). It would be another thousand years before a numerical system was invented where single digits next to each other could mean tens, hundreds, thousands, etc. Bacchiocchi and the other proponents of the symbolic interpretation also argue that six is a symbolic number. They simply assume that number six represents humanity, rebellion, and imperfection. Thus the enigmatic number 666 has become 6, 6, 6, with catastrophic exegetical and interpretive consequences which is frequently the case with such speculative reasoning. Contrary to the claim of some symbolic interpreters, sixty rather than six is the foundational number in ancient Babylonian mathematics.3 Moreover, six is not among the typical symbolic numbers used in the Bible, and especially not in the book of Revelation (which are generally
Samuele Bacchiocchi, DVD presentation: The Mark and Number of the Beast, presented in Burman Hall at Andrews University, Berrien Springs, MI, 2006. Jon Paulien, the chair of the New Testament Department at the SDA Theological Seminary, Andrews University, introduced Bacchiocchis presentation as the definitive research on the subject. See also Bacchiocchis numerous notes and articles on his theological-commercial website: www.biblicalperspectives.com/endtimeissues/ For further study into the papal use of Vicarius Filii Dei, the Adventist Research Center at Andrews University has many valuable copies of original documentation; Christian Edwardson provides useful documentary evidence from Catholic sources related to Vicarius Filii Dei in Facts of Faith (Nashville: Southern, 1943), 218-233.
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See section on Textual Observations above.

See e.g., Marvin Powell, Metrology and Mathematics in Ancient Mesopotamia in Civilizations of the Ancient Near East, Jack M. Sasson, ed. (Peabody, MA: Hendrickson, 1995), 3: 1948-1957.

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recognized as three, four, seven, ten, and twelve). In fact, Revelation 4:8 is the only verse in Revelation where six is used as a proper number, excluding the cases where six appears in lists of seven or twelve in the apocalyptic visions.1 In this verse (Rev 4:8) six is explicitly associated with something perfect and heavenly. Bacchiocchi also attempts to make the case that there is something inherently negative with the number six. He alludes to this number in the creation story of Genesis chapter one. A close reading of the creation story shows that what happened on that memorable day, when both animals and humans were created was completely positive. In fact, God himself evaluates His work on that day and describes it as very good (Gen 1:31). There is no indication of rebellion during its entire course of twenty-four hours. The fall of man is portrayed two chapters later. Throughout the Bible there is no firm indication that six represents any of the characteristics which the symbolic school of interpretation alleges it represents. Interestingly, early influential Christians, such as Augustine,2 Methodius,3 and Origen4 believed the number six represents perfection.5 In fact, the ancient pagan world, including the masters of mathematics agreed.6 Another line of reasoning used in favor of the symbolic interpretation is that six falls one short of seven.7 The hermeneutic behind this assumption is indeed similar in nature to that of theologians in the Early Church who sometimes applied it in support of Sunday sacredness, arguing that eight is one after seven, therefore, by implication, more perfect. By means of this and other dubious claims, the resurrection day of Jesus, our Sunday, was established as the authorized
These are (1) 6:12, where the Lamb is opening the sixth seal resulting in an extraordinary natural phenomena; (2) 9: 13, 14, describes an angel of God, presumably associated with the heavenly sanctuary, who is loosening four angels; (3) 16:12, conveys the work of a sixth angel who pours Gods wrath on Euphrat; and (4) 21:20, where the sixth precious stone of the heavenly Jerusalems foundation is described to be sardius. It is hard to find any direct allusion to imperfection, humanity, and rebellion in these references. These verses describe the activity of holy heavenly angels obedient to the command of God, only indirectly do they describe miserable conditions on the earth. In other words, according to this (dubious numeriology) number six is associated with heaven, perfection, and obedience. I am grateful to Jeanette Snorrasson for pointing out the septa listings in Revelation as a possible objection to my thesis.
2 1

Augustine, De civ., XI, 9, 30 and On the Trinity, IV, 4, 5, 7. Methodius, The Banquet of the Ten Virgins, XI. Origen, Commentary on John. John J. Davis, Biblical Numeriology (Grand Rapids: Baker, 1968), 108, 129.

For a standard history of the usage of numbers see Georges Ifrah, From One to Zero: a Universal History of Numbers (New York: Viking, 1985) 428-497. This type of reasoning has been adopted by many recent SDA interpreters. Beatrice S. Neall, The Concept of Character in the Apocalypse with Implications for Character Education, 154, seems to have been one of the first to suggest this among SDA scholars. She has been extensively quoted, or alluded to, by contemporary SDA scholars on this point (Maxwell, Naden, LaRondelle, Stefanovic, etc.).
7

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Christian day of rest.1 In brief then, this section has shown that the symbolic interpretation attempts to stand, but then collapses on two basic assumptions: first, the illegitimate transubstantiation of 666 into 6, 6, 6; and second, that the number six should be understood symbolically, with 6, 6, 6, thus representing intensified rebellion, humanity, and imperfection. As indicated, these assumptions are seriously flawed, thereby ruling out this category of interpretation as a key to solving the riddle in Revelation 13:18. We can therefore with proceed to test the case for gematria.

Ancient Use of Gematria

In ancient times letters in the alphabet could also represent numerical values. Therefore, words written with Hebrew, Greek, or Latin letters could have both a dictionary definition and a numerical value. This practice of calculating the numerical value of words and names is called gematria. The Greek text of Revelation 13:18 serves as a good example of the numerical usage of the Greek alphabet. Most of the textual traditions spell out the number 666 as hexakosioi hexkonta hex (i.e., six hundred and sixty six). Interestingly, there is an alternative rendition of this reading attested in several manuscripts, using the following Greek letters: cxj.2 Here the Greek letter c corresponds to 600, x corresponds to 60, and j corresponds to 6. Thus, the number 666, that is, six hundred and sixty six, could either be written using three different letters, or written out with three different words. Regardless of which of these readings is chosen, Johns readers would certainly have understood this as six hundred and sixty six not, of course, as three separated sixes. If John intended to convey three separate sixes (6, 6, 6) he could perhaps have written it the conventional way as hex hex hex (six six six) or as j j j (6, 6, 6).3 He chose not to do this for good reason. We will now consider three examples of the usage of gematria in the time and geography close to John, the inspired author of the Apocalypse. These will lend support to the assumption that the reader of Revelation 13:18 would have understood the number as a numerical value of a word or name. The first ancient example of gematria in relation to 666 is found among Christian writers in the first centuries after John. Irenaeus, as mentioned above, suggested three names as the possible fulfillment of Revelation 13:18 all based upon the gematria methodology.4 Hippolytus (ca. 175235), a commentator on Daniel and a disciple of Irenaeus5 continued in the same spirit and mind as
For a survey of the polemic use of the eight day up to Gregory I see Samuele Bacchiocchi, From Sabbath to Sunday (Rome: The Pontifical Gregorian University Press, 1977), 278-301. See in Nestles NT where this reading is found. Significantly, the famous fragment designated P 46, the oldest extant MS of Revelation (3 rd Century), is one of several MSS with this reading.
3 2 1

I know of no example in the Bible, however, where the same number is repeated trice (or even twice). Ireneaus, Against Heresies, 5. 28-30.

5 Ireneaus himself was a disciple of Polycarp, who in turn, according to tradition, was a disciple of John, the writer of the Apocalypse.

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his mentor, suggesting names in harmony with the gematria methodology.1 Victorinus (martyred probably 303), the earliest systematic commentator on the book of Revelation that we know of, suggested the same approach.2 A second example of supporting evidence from the ancient world regarding the gematric reading of 666 comes from the remaining structures of Pompeii. There, the following graffiti can be observed: I love her whose number is 545 and the number of her honorable name is 45 (or 1035)3 If we assume that the graffiti was relatively fresh at the time of the eruption of mount Vesuvius (AD 79), there is an amazing close chronologic proximity between the recording of the graffiti and that of the apocalyptic riddle. A third and positive ancient evidence of the gematria approach is found in the Sibylline Oracle where Gods Son, in a vaticinium ex eventu mode, is described as having a name which adds up to 888. This part of the Oracle is a Christian interpolation from around 150 A.D.4 It states that, then indeed the son of the great God will come, incarnate, likened to mortal men on earth, bearing four vowels, and the consonants in him are two. I will state explicitly the entire number for you. For eight units, and equal number of tens in addition to these, and eight hundreds will reveal the name.5 Scholars agree that the name being discussed above is Jesus (Greek: Isous), which according to gematria adds up to 888. It is hard not to see an amazing analogy between the two antithetical being considered in Revelation: Christ (888) and Antichrist (666). The analysis of the text in Revelation 13:18, together with these three examples, confirms that in the mind of the ancients, those who lived in proximity geographically and historically with John the Revelator, gematria would have been the natural method to apply to solve the 666 riddle.

Historical Observations On Vicarius Filii Dei

Of all gematric suggestions given to the mysterious number in Revelation 13 the most persuasive is Vicarius Filii Dei. Its numeric value adds up to exactly 666, it has been applied as a papal name/title, it has a blasphemous connotation, it is a Latin title, and it resembles closely aspects of Babylonian, the gate to god, substitution theology. Let us now evaluate the historical merit of the Vicarius Filii Dei interpretation.

Hippolytus, Treatise on Christ and Antichrist, ch. 50 in the Ante Nicene Father, vol. 5, p. 215; and in de antichristo, 28.
2

Victorinus, Commentary on Revelation, see comment on Rev 13. Adolf Deissmann, Light from the Ancient East (London: Hodder and Stoughton, 1927 rev. ed.), 277.

Bernard McGuinn, an authority on apocalypticism, dates the interpolation thus, see his Antichrist: Two Thousand Years of the Human Fascination with Evil (New York: Harper San Fransisco, 1994), 294, footnote #67. In this same footnote M cGuinn (giving credit to Robert Grant for this information) also states: Irenaeus (Against Heresies 1.15.2) tells us that the Gnostic M arcosians also added up Jesus name in similar manner [888].
5

Sibylline Oracle, 1: 324-330.

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History of the Papal Title The papal title Vicarius Filii Dei probably had its origin in the eight century, and certainly before ca.850 when The Donation of Constantine was incorporated into the False Decretals of Isidore, a collection of Canon Law. The more commonly used name, Vicar of Christ, with virtually the same meaning, originated as a title used by the popes about the same time.1 A scribe at this time was commissioned to create a document which purports to have been authored by Constantine the Great before he moved his throne to the eastern part of the empire in the first half of the fourth century. In this letter, The Donation of Constantine,2 the emperor allegedly praises the bishop of Rome, the pope, with countless superlatives and generously gives away palaces and other valuables to him and his successors. The popes power is emphasized and exalted above any of the other bishops in the Roman Empire. Importantly, there is a harsh punishment stipulated in the document for those who doubt the authenticity of Constantines letter. Lord Acton, the famous Catholic historian, states that: The object of the Inquisition [was] not to combat sin for sin was not judged by it unless accompanied by [theological] error. Nor even to put down error. For it punished untimely and unseemly remarks the same as blasphemy. Only unity. This became an outward, fictitious, hypocritical unity. The gravest sin was pardoned, but it was death to deny The Donation of Constantine. So men learned that outward submission must be given. All this [was] to promote authority more than faith. When ideas were punished more severely than actions for all this time the Church was softening the criminal law, and saving men from the consequences of crime and the Donation was put on a level with Gods own law men understood that authority went before sincerity.3 Vicarius Filii Dei appears for the first time in the Donation of Constantine, the most notorious of all spurious documents in the history of European civilization. It was incorporated into the Decretum of Gratian4 and successfully used for hundreds of years to bolster papal power and
1

The Oxford Dictionary of the Christian Church (2005, 3 rd ed.), s.v. Vicar of Christ.

Quoted and translated in full in John W . Robbins, Ecclesiastical Megalomania (Unicoi, TN: Trinity Foundation, 1995), 210-213. Lord Acton [John Emerich Edward Dalberg-Acton], Add. MSS, 5536, as quoted in Gertrude Himmelfarb, Lord Acton: A Study in Conscience and Politics (Chicago: University of Chicago Press, [1952] 1962), 65. I am indebted to John W . Robbins for this reference. The Decretum Gratian is a collection of Canon laws which was never officially approved by the Catholic Church but enjoyed considerable authority. Several popes approved it and in practical terms served as a part of authorized Catholic beliefs.
4 3

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primacy.1 The document which made the myth a cornerstone of papal power,2 was eventually embarrassingly exposed, in 1440, as unauthentic by the great Renaissance man Lorenzo Valla (14061457). Adventist Understanding of this Title Master Andreas Helwig (ca.1572-1643), a German philologist of some fame, was the first known to suggest Vicarius Filii Dei as the key to solve the 666 mystery.3 This interpretation became popular through Uriah Smiths commentary on Revelation,4 where he claims to have been in possession of testimonies from several trustworthy people who had seen a papal tiara first hand inscribed with the phrase Vicarius Filii Dei. Apparently, this tiara has vanished and so has Smiths anecdotal evidence.5 In a posthumous edited version of Smiths legendary commentary, the claim regarding the Vicarius Filii Dei inscription on the tiara has altogether disappeared, while the arguments in favor of Catholic uses of Vicarius Filii Dei have been retained and vastly expanded.6 In the 1930s some Adventists started to question the Vicarius Filii Dei interpretation. From this time on, it was argued that Vicarius Filii Dei had never enjoyed official status in the history of the Catholic Church, nor could the document where the title was first found (i.e., The Donation of Constantine) be proven to be authentic.
Samuel J. Cassels in Christ and Antichrist(Philadelphia: Presbyterian Board of Publication, 1846), 292, states that in 1478 Christians were burnt at Strasburg for having dared to doubt its [Donation of Constantine] authenticity. I am indebted to Edwin de Kocks unpublished chapter The Notorious Number for this reference. De Kocks essay is the best Adventist contribution on the number of the beast I have come across, and I recommend it as an excellent complementary essay. H. M. Gwatkin and J. P. W hitney, The Rise of the Saracens and the Foundation of the Western Empire, The Cambridge Medieval History (Cambridge: At the University Press, 1926), 2:586. Edward Gibbon calls the False Decretals of Isidore and the Donation of Constantine the two magic pillars of the spiritual and temporal monarchy of the popes, in The History of the Decline and Fall of the Roman Empire (London: Methuen & Co., 1896-1900) , 5:273-274.
3 2 1

Le Roy Froom, Prophetic Faith of Our Fathers, 2:605-608.

Uriah Smith, Daniel and Revelation (M ountain View, CA: Pacific Press, 1907), 698-704. On p. 699 in this edition there is even an illustration of the tiara fictively inscribed with Vicarius Filii Dei. I will not be too surprised if the alleged tiara is rediscovered one day. The flagship publication for Catholics in the United States, Our Sunday Visitor, admitted the historical reality of Vicarius Filii Dei in two notes. In two subsequent notes, however, the existence of the title was altogether denied. In the first note (Nov. 15, 1914, p. 3) the paper admitted that Vicarius Filii Dei adds up to 666. In the next (Apr. 18, 1915, p. 3), in answer to a question, the paper stated that the letters inscribed in the Popes miter are these: Vicarius Fiii Dei, which is Latin for Vicar of the Son of God. In the third note (Dec. 1, 1935, p. 9), the paper accused Adventists for being dishonest with their use of sources when they claim that Vicarius Filii Dei, is one of the popes official titles. In the fourth and last note (Aug. 3, 1941, p. 7) they denied their acknowledgment given in the first note.
6 5

Uriah Smith, The Prophecies of Daniel and Revelation (W ashington, DC: Review and Herald, 1944), 619-

623.

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In 1939 a committee was set up by the General Conference president to investigate the historical sources behind Vicarius Filii Dei.1 The committee concluded that, Vicarius Filii Dei could indeed be considered as one of the official titles of the pope. Although its origin was in the fraudulent Donation of Constantine, the very fact that it was incorporated in such a prestigious source as Gratians Decretum, to which pope after pope appealed, justified the conclusion that the practice of the Roman Catholic Church . . . affords a substantial basis for our interpretation of 666 as the number of the beast2 The evangelists and many pastors of the church were encouraged to continue, without apology, to identify 666 with Vicarius Filii Dei. This position was later supported by the Seventhday Adventist Bible Commentary.3 However, at least from the critics point of view, the challenge still remains: The tiara with the blasphemous title has vanished or never existed, the official status of the title itself remains questionable, and worst of all, the document in which the title was originally mentioned remains spurious. As the traditional interpretation began to be questioned and even rejected, the number six as a symbol for humanity began to gain much popularity in certain circles of Adventism.4 But, it was not until the 1990s and particularly the first and middle part of the first decade of the 21st century that Adventist scholars seriously began to reject the Vicarius Filii Dei interpretation on a larger scale, replacing it with the symbolic interpretation. The major reasons, we repeat, for rejecting the traditional interpretation are: (1) The papal tiara with the alleged inscription of Vicarius Filii Dei is nowhere to be found; (2) Vicarius Filii Dei is not an official title; (3) Vicarius Filii Dei is only found in a spurious document; and (4) gematria is nowhere to be found in the Bible. These arguments, it is claimed, disqualify the Vicarius Filii Dei interpretation as a fulfillment of prophecy. It is on this premise that the current, primarily academic, rejection of the traditional interpretation of 666 within Adventism seems to rest.5 Many
For the full story see Bruinsma, Seventh-day Adventist Attitudes to Roman Catholicism: 1844-1965, 14347; 226-231.
2 1

Ibid., 229-230.

Francis Nichol, ed., Seventh-day Adventist Bible Commentary (Hagerstown, MD: Review and Herald, 1957, 1980 rev. ed.) 8:823-824.
4

See above for reference.

The following comment appeared in the Sabbath School Quarterly, Second Quarter, June 7, 2002: But there are several questions that should make us cautious. First, it is not clear that this title is an official one. Second, there is no clear indication in Revelation 13 that the number is based on the numerical value of the letters of a name. The phrase "it is the number of a man" (vs. 18, NIV) could be translated "it is the number of [humanity]"; that is, of humans separated from God. Third, those who insist in counting the numerical value of letters confront the problem of - deciding which language will be used. Because the text does not identify any language, the selection of a particular one will be somewhat arbitrary. At the present time, the symbolism of intensified rebellion, six used three times, and total independence from God seem to be the best option. Time will reveal the full meaning of the symbol.

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evangelists and pastors, however, continue to proclaim the traditional interpretation. Reasons to Retain Historic Adventist View Why then, should we still consider Vicarius Filii Dei as the best interpretation? Historically it fits and fulfills all the characteristics required in the text in the Bible. The arguments presented by some scholars against the Vicarius Filii Dei interpretation rest largely on false assumptions and poor evaluation of the available evidence. The prophecy does not stipulate that the name or title (cf. Rev 13:17; 19:16) relevant to 666 has to be official, nor that the title has to be on the papal tiara. The Seventh-day Adventist Bible Commentary appropriately states that whether the inscription Vicarius Filii Dei appears on the tiara or the mitre is really beside the point. The title is admittedly applied to the pope, and that is sufficient for the purposes of prophecy.1 This point can hardly be overemphasized. Why limit the potentiality of the prophecy by imputing unnecessary restrictions? The truth of the matter is that the title Vicarius Filii Dei was used by several popes during the Middle Ages, and it has been recognized as a papal title by Catholic authorities.2 Moreover, Vicarius Filii Dei with virtually the same meaning as the much more commonly used title, Vicar of Christ, displays an unmistakably strong theological message. The document in which the title is found is admittedly spurious according to both Catholic and Protestant authorities. Questions regarding its textual and historical authenticity are, strictly speaking, not relevant to the riddle in Revelation 13:18. The relevant questions are as follows: Has Vicarius Filii Dei been used by the papacy? Was The Donation of Constantine accepted as genuine? Was it used by the Catholic church in a way to support its claims? Was it important to the church? Were people executed for not believing in this document? To these and similar questions history has given its verdict, with resounding confirmation. Interestingly, the fact that the document in which the title appears is a spurious fabrication actually strengthens the Vicarius Filii Dei interpretation; in other words, the history of the document clearly reveals the spiritual corruptness of its creator(s). It also shows to what length its sponsoring institution was willing to go in order to reach its universal goal of spiritual and political power. Perhaps no name or title reveals papal ambitions clearer than Vicarius Filii Dei, especially as fraudulently done through The Donation of Constantine.3 The system exposed in the prophecy has a history of transforming biblical truth into error, or more correctly, substituting biblical teachings with pagan counterparts. The rationale for this is found in the absolute foundational idea in Catholicism tradition can overrule Scripture, if expedient. Sunday sacredness is one of many examples exemplifying this claim.4
1

The Seventh-day Adventist Bible Commentary, 8:824. See Bacchiocchis DVD (part 1) for extensive historical evidence of this.

3 The respected historian Paul Johnson states that the Donation was the Ur-text of papal triumphalism, the chief credential for the Hildebrandine revolution of the eleventh century and of the even more extreme statement of claim by Boniface VIII in the fourteenth century [e.g. Unam Sanctam], as well as the title deeds to the lands of the Papal States in Italy, in The Renaissance: A Short History (New York: A Modern Library Chronicles Book, 2000), 54. 4

See Samuele Bacchiocchis excellent dissertation From Sabbath to Sunday.

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Finally, and most amazingly, Vicarius Filii Dei contains virtually the same meaning as that of the Greek compound word anti-christ (antichristos).1 Thus, the world must choose between Christ and the self-proclaimed Vicar of Christ, i.e., the Vicarius Filii Dei.

Theological And Missiological Implications

Adopting the speculative hypothesis that the number of the beast in Revelation 13:18 primarily represents intensified humanity, imperfection, and rebellion will have some significant theological and missiological consequences for the Seventh-day Adventist Church. Following Bacchiocchis line of reasoning, the established historicist identification of the papacy as the seabeast, is now overturned to include all religious powers that oppose God. Not only that, but it appears that for Bacchicchi, his symbolic interpretation has become the main key for unlocking the very identity of the beast. He thereby disregards all other keys appearing in Scripture identifiers which can only fit the papacy.2 Although most Adventist scholars would probably not go as far as Bacchiocchi, some seem to be moving towards his expanded view.3 Any expansion of the identity of Antichrist in biblical apocalyptic runs the risk of minimizing the unique role that the Roman Catholic Church holds in the great controversy issues of this planet. Meddling with the historic identification of the sea-beast is a clear challenge to foundational Adventist apocalyptic interpretation. Not only is it contradicting Ellen G. Whites teaching on the apocalyptic Antichrist, challenging the Adventist interpretation of Daniel 7 and 8, but it may also severely affect Adventisms overall historicist outlook on Daniel and the Revelation. The correct historical identity of Antichrist is absolutely pivotal for understanding the war between good and evil, the war between the victorious Christ and the defeated Antichrist. This, by the way, is Daniel and Revelation in a nutshell. Bacchiocchis hypothesis also affects the standard Adventist understanding of the Third Angels Message (Rev 14:9-12). In the same way that the number of the beast can only be understood through the knowledge of the identity of the beast, so will the mark of the beast only be revealed by the proper identification of the sea-beast of Revelation 13. The Bible explicitly and unequivocally states that the image, mark, and number are attached to the same beast: And I saw something like a sea of glass mingled with fire, and those who have the victory over the beast, over his image and over his mark and over the number of his name, standing
The Greek preposition avn ti (anti) is used 22 times in the Greek NT. Of these the term seems to have the meaning of for (i.e., the idea of substitution, instead of, etc.) at least 16 times, see e.g., Mat 2:22; 5:38; 17:27; and 20:28. The word Anti-Christ, used only in 1 and 2 John but synonymously used universally for the little horn in Dan 7, the man of sin in 2 Thess 2, and the sea-beast of Rev 13, can mean either against (its original meaning) or instead of Christ. In light of 2 Thess 2:4 and Rev 13:8, where the anti-Christ is described as a power taking the place of God, or substituting for Christ, one certain meaning of the term anti-Christ, as it relates to biblical apocalyptic, is therefore vicar of Christ, (i.e., the one substituting for Christ). It is not surprising to find this in Bacchiocchis presentation. In his The Advent Hope, published twenty years ago, similar contradictory ideas were suggested. In the ninth chapter of this book where the author describes the anti-Christ, the historicist interpretation is ingeniously denied, or at best severely misrepresented, see The Advent Hope For Human Hopelessness (Berrien Springs, MI: Biblical Perspectives, 1986), 139-178.
3 2 1

See e.g. Stefanovic, Revelation of Jesus Christ, 412.

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on the sea of glass, having harps of God (Rev 15:2). If the number of the beast is understood as intensified humanity, rebellion, and imperfection, the mark of the beast could also easily be reinterpreted with a whole new set of vague so-called symbolic explanations. In fact, academicians such as Bacchiocchi have provided the theological foundation for that type of emasculated apocalyptic ambiguous formulations. Moreover, if the seabeast is unknown, or is simply to include all false religious systems, it becomes less reasonable to consider the apocalyptic eschatologic Sunday, the mark of Catholic authority and of Protestant apostasy, as a key issue in the end-time. The Three Angels Messages of Revelation 14 have been proclaimed by the Seventh-day Adventist Church for more than the past 150 years. We consider this message to be Gods last invitation and warning to a dying world. Therefore, should we as a church embrace a novel interpretation which makes our message less clear? Should we accept unfamiliar light which neutralizes, or even destroys, our God-given commission? By changing, challenging, or minimizing the clear identity of the beast, we stand in danger of turning a holy message into esoteric sophistry. Now is not the time for postulating postmodern pluralistic propositions. Time is too short to be spent in speculative suppositions. Now is the time to proclaim and to publicize the fact that a persecuting power has been and will be actively involved in attacking Gods faithful followers. Now is the time to preach and to promote the unmistakable message of an end-time remnant who will keep the commandments of God and the faith of Jesus (Rev 14:12).

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