Here is wisdom. He who has understanding, let him calculate the number of the beast, for it is the number of a man. His number is six hundred sixty-six.
Parallel Translations
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Here is wisdom. He who has understanding, let him calculate the number of the beast, for it is the number of a man. His number is six hundred sixty-six.
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Here is wisdome. Let him that hath wytt count the nombre of the beest. For it is the nombre of a man and his nombre is sixe hondred threscore and sixe.
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Here is wisdome. Let him that hath wit, count the number of the beast: for it is the number of a man, and his number is sixe hundreth threescore and sixe.
Cross-references (10)
Passages linked to Revelation 13:18 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Revelation 15:2 I saw something like a sea of glass mixed with fire, and those who overcame the beast, his image, and the number of his name, standing on the sea of glass, having harps of God.
- Revelation 17:9 Here is the mind that has wisdom. The seven heads are seven mountains on which the woman sits.
- Revelation 21:17 Its wall is one hundred forty-four cubits, by the measure of a man, that is, of an angel.
- Daniel 12:10 Many will purify themselves, and make themselves white, and be refined; but the wicked will do wickedly; and none of the wicked will understand; but those who are wise will understand.
- Mark 13:14 But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not” (let the reader understand), “then let those who are in Judea flee to the mountains,
- Revelation 1:3 Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand.
- Hosea 14:9 Who is wise, that he may understand these things? Who is prudent, that he may know them? For the ways of Yahweh are right, and the righteous walk in them; But the rebellious stumble in them.
- Psalms 107:43 Whoever is wise will pay attention to these things. They will consider the loving kindnesses of Yahweh.
- Deuteronomy 3:11 (For only Og king of Bashan remained of the remnant of the Rephaim. Behold, his bedstead was a bedstead of iron. Isn’t it in Rabbah of the children of Ammon? Nine cubits was its length, and four cubits its width, after the cubit of a man.)
- Romans 3:5 But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain How great and of what denomination this number of…
How great and of what denomination this number of the beast is, by which the beast accounted his wisdom, S. John declareth in these words. Dost thou demand how great it is? it is so great, that it occupieth the whole man: he is always learning, and never cometh to the knowledge thereof: he must be a man indeed that doth attain unto it. Askest thou of what denomination it is? verily it standeth of six throughout and perfectly ariseth of all the parts thereof in their several denominations (as they term them) it standeth of six by units, tens, hundreds, etc. so as there is no one part in the learning and order Pontifical, which is not either referred unto the head, and as it were the top thereof, or contained in the same: so fitly do all things in this hierarchy agree one with another, and with their head. Therefore that cruel beast Boniface the eighth doth commend by the number of six those Decretals which he perfected, in the proem of the sixth book. Which book (saith he) being to be added unto five other books of the same volume of Decretals, we thought good to name Sextum the sixth: that the same volume by addition thereof containing a senary, or the number of six books (which is a number perfect) may yield a perfect form of managing all things, and perfect discipline of behavior. Here therefore is the number of the beast, who poureth from himself all his parts and bringeth them all back again unto himself by his discipline in most wise and cunning manner. If any man desire more of this, let him read the gloss upon that place. I am not ignorant that other interpretations are brought upon this place: but I thought it my duty, with the good favor of all and without the offense of any, to propound mine opinion in this point. And for this cause especially, for that it seemed unto me neither profitable, nor like to be true, that the number of the beast, or of the name of the beast should be taken as the common sort of interpreters do take it. For this number of the beast teacheth, giveth out, imprinteth, as a public mark of such as be his, and esteemeth that mark above all others as the mark of those whom he loveth best. Now those other expositions seem rather to be far removed from this property and condition of that number: whether you respect the name Latinus or Titan, or another. For these the beast doth not teach, nor give forth nor imprint, but most diligently forbiddeth to be taught, and audaciously denieth: he approveth not these, but reproveth them: and hateth them that think so of this number, with an hatred, greater than that of Vatinius.
That is in this number of the beast consisteth that Popish wisdom, which unto them seemeth the greatest of all others. In these words S. John expoundeth that saying which went before of the number of the beast, what it hath above his mark or acconisance and his name. These things, saith S. John, the mark and the name of the beast, do easily happen unto any man: but to have the number of the beast, is wisdom: that is, only the wise and such as have understanding, can come by that number for they must be most illuminated doctors that attain thereunto, as the words following do declare.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 18 Here is wisdom. Let him that hath understanding…
18 Here 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 threescore and six.
Ver. 18. Here is wisdom] That is, work for wisdom, as Rev 13:10. Here is "the patience and faith of saints."
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It is the number of a man] Such as a man, by search, may find out, if he have his wits about him, as we say. Others sense it thus, the whole number of the beast, whatsoever is numbered to belong unto him, is but the number of a man; human inventions and will-wisdom. Men will have it so, and this is the sum of all Popish religion. Or it is called the "number of a man," because men do number. (Mr Cotton.) The philosopher affirms that man is therefore the wisest of creatures because he alone can number, Bruta non numerant. This is an essential difference.
Six hundred threescore and six] Among the many conjectures, that of λατεινος seems to me most probable, as most ancient and authentic. The year of Rome’s ruin is by some held to be 1666. It is plain, saith one, Satan shall be tied up 1000 years; 666 is the number of the beast; Antichrist shall so long reign; these two together make the just number. {a} Luther observeth, that about the year 666, the pope assumed to be αντπευθυνος, uncontrollable. Others observe, that Phocas (that adulterous assassin), Boniface the purchaser of supremacy, and Mahomet the grand impostor, brake forth together about the same time, to the great devastation and hazarding of all Christendom.
{a} Bernardus asseverat Antichristum futurum meridianum daemonem quia a meridie erit, et ibi sedebit. In Cant. ser. 33.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Here is wisdom; that is, Herein is the wisdom,…
Here is wisdom; that is, Herein is the wisdom, the unsearchable wisdom, of God seen in the trial of his church; or, (which is more probably the sense), this is a point will exercise the wisdom of men.
Let him that hath understanding count the number of the beast; let him that is spiritually wise count the number of the beast.
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For it is the number of a man; it is such as may be numbered after the way men use to number.
And his number is Six hundred threescore and six: what this meaneth hath exercised the wits of the greatest divines in all ages. A late learned and valuable writer thinks that 666 doth not signity a certain definite number, but an indefinite number, and that not of years, but of pernicious errors, by the broaching and upholding of which antichrist may be known. But the most interpreters think a number, and that a definite, certain number, of years is to be understood here: but they are again divided; some thinking them determining the time of the fall of this beast; others judging them to determine or define the year or time of his beginning to reign, the time from whence his period and term of forty-two months, or one thousand two hundred and sixty years, commenceth: most of those who think this number determinative of the time when he should fall, understood by it the year 1666, which raised the expectation of many good and some learned men (though we see in this thing they were deceived) upon that year. A countryman of our own, who hath written an English Dissertation about the Name, Number, and Character of the Beast, hath with much more probability judged this number definitive of the time when he began to reign under the title of "universal bishop," which was about the year 606; but there seemeth to be a want then of sixty years; to answer which objection, the aforesaid author (N. Stephens) undertaketh to make out, that the year which according to our account was 606, was according to Daniel’s chronology 666; for it is the six hundred and sixty-sixth year of the Roman monarchy, which, saith he, is to be counted from the time when that empire first invaded the church, which was when Cicero and Antonius were cousuls, about sixty years before Christ; for then the Romans first subdued the Jews, the ancient church of God. As to this notion, there is nothing to be proved, but that 666 must be counted from that epocha; for admitting that, the time of the beast’s reign, as to the beginning of it, fell much about the year 666. I shall only say of it, that I do not judge it a contemptible notion. This makes this prophecy a prediction of the time when this beast should begin to show his power, and therefore it is called the number of his name (name in Holy Scripture often signifying dominion and power). But there is yet another notion, which is the most learned Dr. Potter’s, in his book called The Interpretation of the Number Six Hundred and Sixty-six; a book justly valuable both for the great wit and learning in it, and much magnified both by Dr. More, and Mr. Mede, whose judgment of it is prefixed to it; in which he saith: It is the happiest tract that ever yet came into the world, —and though at first he read the book with much prejudice, yet when he had done it, it left him possessed with as much admiration. The foundation on which he goeth is, that this number is to be interpreted by the opposite number of 144, Rev 21:17, as the measure of the wall of the new Jerusalem; which is to be understood of square measure, as he proveth, Rev 6:1-17; for the wall could not be 144 cubits high, nor 144 cubits broad; but in square measure so much, that is 12 cubits high and 12 cubits broad (for the length cannot be understood); it being impossible that a wall 144 cubits long, should encompass a city 91 furlongs about. In like manner he thinks 666 ought to be counted by the square root of that number, which is 25??? Hence he concludeth, that as 12, the square root of 144, is God’s number, so 25 is the square root of antichrist’s number 666; and by this enigmatical expression we are taught that antichrist should be a political body, that should as much affect the number of 25, as God seemeth to have in his church affected the number of 12. Under the Old Testament God built his church upon twelve patriarchs, it was made up of twelve tribes: Jerusalem, mentioned by Ezekiel, Eze 48:31, and in this book, Rev 21:12, had twelve gates; Rev 21:21, these were twelve pearls; at the gates, Rev 21:12, were twelve angels; the wall, Rev 21:14, had twelve foundations, and in them the names of the twelve apostles; Rev 21:16, the measure of the city was twelve thousand furlongs; Rev 22:2, the tree of life had twelve manner of fruits: by all which it appears that 12 was the number God affected to use with reference to his church, and the square root, both of the 144 cubits, which were the measure of the wall, Rev 21:17, and likewise of the 144 thousands, mentioned in the next chapter as the number of Christ’s retinue. On the contrary, 25 is the square root of 666, (adding the fraction), which is the beast’s number; and that learned author proves, that the pope and his clergy as much affected the number of 25 in their first forming their church, as God did the number of 12. They at first divided Rome into 25 parishes, (instead of the old 35 tribes), over which they set 25 cardinals, (which were their first number), who had 25 churches: they made 25 gates to the city; at last they also brought the articles of their creed to 25. This that learned author abundantly proveth, Eze 17:1-20:49; 22:1-31, He also, Eze 24:1-26:21, showeth how in a multitude of things of lesser moment they affected this number of 25. This seemeth a very probable notion. I further refer my reader to the learned author’s book, where he enlargeth upon these things with great wit and learning. In this variety I shall positively determine nothing, but have shortly mentioned the senses I think most probable, as to this mysterious number 666.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Wesley 1765 · Public Domain Here is the wisdom - To be exercised. "The…
Here is the wisdom - To be exercised. "The patience of the saints" availed against the power of the first beast: the wisdom God giveth them will avail against the subtilty of the second. Let him that hath understanding - Which is a gift of God, subservient to that wisdom. Count the number of the wild beast - Surely none can be blamed for attempting to obey this command. For it is the number of a man - A number of such years as are common among men. And his number is six hundred and sixty-six years - So long shall he endure from his first appearing.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 18. Here is wisdom. Let him that hath…
Verse 18. Here 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 threescore and six.] In this verse we have the very name of the beast given under the symbol of the number 666. Before the invention of figures by the Arabs, in the tenth century, letters of the alphabet were used for numbers. The Greeks in the time of Homer, or soon after, are thought by some to have assigned to their letters a numerical value corresponding to their order in the alphabet: thus, α was 1, because the first letter; and ω 24, being the last. It is in this manner that the books of the Iliad and Odyssey are numbered, which have been thus marked by Homer himself, or by some person who lived near his time. A system of representing numbers of great antiquity was used by the Greeks, very much resembling that afterwards adopted by the Romans. This consisted in assigning to the initial letter of the name of the number a value equal to the number. Thus χ, the initial of χιλια, stood for a thousand; δ, the initial of δεκα, for ten; π, the initial of πεντε, for five, c. Herodotus, the grammarian, is the only writer of antiquity who has noticed this system, and the chronological table of remarkable events on the Arundelian marbles the only work extant in which this method of representing numbers is exhibited. The system now in use cannot be traced to any very ancient source. What can be proved is, that it was in use before the commencement of the Christian era. Numerical letters, denoting the year of the Roman emperor's reign, exist on great numbers of the Egyptian coins, from the time of Augustus Caesar through the succeeding reigns. See Numi AEgyptii Imperatorii, a Geo. Zoega, edit. Rom. 1787. There are coins extant marked of the 2d, 3d, 14th, 30th, 35th, 38th, 39th, 40th, 41st, and 42d years of Augustus Caesar, with the numerical letters preceded by L or λ for λυκαβας, year, thus: LΒ, Lγ, Lιδ, Lλ, Lλε, Lλη, Lλθ, Lμ, Lμα, and Lμβ. The following is the Greek alphabet, with the numerical value of each letter affixed, according to the generally received system:-
α . . . . 1 ι . . . . 10 ρ . . . . 100
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β . . . . 2 κ . . . . 20 σ . . . . 200
γ . . . . 3 λ . . . . 30 τ . . . . 300
δ . . . . 4 μ . . . . 40 υ . . . . 400
ε . . . . 5 ν . . . . 50 φ . . . . 500
ζ . . . . 7 ξ . . . . 60 χ . . . . 600
η . . . . 8 ο . . . . 70 ψ . . . . 700
θ . . . . 9 π . . . . 80 ω . . . . 800
The method just described of representing numbers or letters of the alphabet, gave rise to a practice among the ancients of representing names also by numbers. Examples of this kind abound in the writings of heathens, Jews, and Christians. Where the practice of counting the number in names or phrases began first to be used, cannot be ascertained it is sufficient for the illustration of the passage under consideration, if it can be shown to have been in existence in the apostolic age. Seneca, who was contemporary with St. Paul, informs us, in his eighty-eighth epistle, that Apion, the grammarian, maintained Homer to have been the author of the division of his poems of the Iliad and Odyssey into forty-eight books; for a proof of which Apion produces the following argument: that the poet commenced his Iliad with the word μηνιν, that the two first letters, whose sum is 48, might indicate such division. Leonidas of Alexandria, who flourished in the reigns of Nero, Vespasian, c., carried the practice of computing the number in words so far as to construct equinumeral distichs that is, epigrams of four lines, whose first hexameter and pentameter contain the same number with the other two. We will only notice two examples; the first is addressed to one of the emperors, the other to Poppaea, the wife of Nero.
Θυει σοι τοδε γραμμα γενεθλιακαισιν εν ὡραις,
Καισαρ, Νειλαιη Μουσα Λεωνιδεω.
Καλλιοπης γαρ ακαπνον αει θυος· εις δε νεωτα
Ην εθελῃς, θυσει τουδε περισσοτερα.
"The muse of Leonidas of the Nile offers up to thee, O Caesar, this writing, at the time of thy nativity; for the sacrifice of Calliope is always without smoke: but in the ensuing year he will offer up, if thou wilt, better things than this."
From the numerical table already given, the preceding epigram may be shown to contain equinumeral distichs, as follows: θυει 424, i.e., θ 9, υ 400, ε 5, ι 10; in all 424: σοι contains 280, i.e., σ 200, ο 70, ι 10. In like manner τοδε will be found to contain 379, γραμμα 185, γενεθλιακαισιν 404, εν 55, ὡραις 1111, Καισαρ 332, Νειλαιη 114, Μουσα 711, Λεωνιδεω 1704. The sum of all these is 5699, the number in the first distich. In the second distich, Καλλιοπης contains 449, γαρ 104, ακαπνον 272, αει 16, θυος 679, εις 215, δε 9, νεωτα 1156, Ην 58, εθελῃς 267, (the subscribed iota being taken into the account), θυσει 624, τουδε 779, περισσοτερα 1071. The sum of all 5699, which is precisely the same with that contained in the first distich.
Ουρανιον μειμημα γενεθλιακαισιν εν ὡραις
Τουτ' απο Νειλογενους δεξο Λεωνιδεω,
Ποππαια, Διος ευνι, Σεβαστιας· ευαδε γαρ σοι
Δωρα, τα και λεκτρων αξια και σοφιης.
"O Poppaea, wife of Jupiter (Nero) Augusta, receive from Leonidas of the Nile a celestial globe on the day of thy nativity; for gifts please thee which are suited to thy imperial dignity and wisdom."
In this epigram each of the distichs contains the number 6422, viz., Ουρανιον 751, (i.e., ο 70, υ 400, ρ 100, α 1, ν 50, ι 10, ο 70, ν 50, the sum of which is 751), μειμημα 144, γενεθλιακαισιν 404, εν 55, ὡραις 1111, τουτ' 1070, απο 151, Νειλογενους 893, δεξο 139, Λεωνιδεω 1704; the sum of all 6422. The numbers corresponding to the words of the second distich are, respectively, 322, 284, 465, 919, 415, 104, 280, 905, 301, 31, 1305, 72, 31, 988; the sum of which is also 6422.
This poet did not restrict himself to the construction of equinumeral distichs. The following is one of his distichs in which the hexameter line is made equal in number to its corresponding pentameter: -
Εἱς προς ἑνα ψηφοισιν ισαζεται, ου δυο δοιοις,
Ου γαρ ετι στεργω την δολιχογραφιην.
"One line is made equal in number to one, not two to two; for I no longer approve of long epigrams."
In this distich the words of the hexameter line contain, respectively, the numbers 215, 450, 56, 1548, 534, 470, 474, and 364; the sum of which is 4111. The numbers corresponding to the words of the pentameter line are, respectively, 470, 104, 315, 1408, 358, and 1456; the sum of which is also 4111. The equinumeral distichs of Leonidas are contained in the second volume of Brunck and Jacob's edition of the Greek Anthology. It appears from ancient records that some of the Greeks in the early part of the second century, if not in the apostolic age, employed themselves in counting the numbers contained in the verses of Homer to find out what two consecutive lines were ισοψηφοι or equinumeral. Aulus Gellius, the grammarian, who lived in the reigns of Hadrian and Antoninus Pius, gives us an account (lib. xiv., cap. 6) of a person who presented him with a book filled with a variety of information collected from numerous sources, of which he was at liberty to avail himself in writing his Attic Nights. Among the subjects treated of in this book, we are informed by Gellius, was that of Homeric equinumeral verses. None of the examples are given by the grammarian; but Labbeus says, in his Bibl. Nov. MSS., p. 284, that the equinumeral verses are marked in the Codex 2216, in the French king's library. Gronovius, in his notes on Gellius, p. 655, has copied what he found in a MS. (No. 1488) upon this subject, viz., two examples out of the Iliad, and one in the Odyssey. The examples in the Iliad are lines 264 and 265 of book vii., each line containing 3508; and lines 306 and 307 of book xix., each containing 2848. The verses in the Odyssey (ω, 110, 111) stated to be equinumeral in the MS. cited by Gronovius have not now this property, owing possibly to some corruption that may have taken place in the lines from frequent transcription.
For other examples of the computation of the number in words or phrases, the reader is referred to the Oneirocritica of Artemidorus, lib. ii. c. 75; lib. iii. c. 34: and lib. iv. c. 26. See also Martiani Minei Felicis Capelhae Africarthaginensis, De Nuptiis Philologiae et Mercurii, lib. ii. and vii.; Irenaeus adversus Haereses, lib. i., ii., and v.; Tertullian. de Praescriptionibus Haeret., tom. ii., p. 487; Wirceburgi, 1781; Sibyll. Oracul., lib. i., etc.
Having thus shown that it was a practice in the apostolic age, and subsequently, to count the number in words and phrases, and even in whole verses, it will be evident that what is intended by 666 is, that the Greek name of the beast (for it was in the Greek language that Jesus Christ communicated his revelation to St. John) contains this number. Many names have been proposed from time to time as applicable to the beast, and at the same time containing 666. We will only notice one example, viz., that famous one of Irenaeus, which has been approved of by almost all commentators who have given any sort of tolerable exposition of the Revelation. The word alluded to is Λατεινος, the letters of which have the following numerical values: λ 30, α 1, τ 300, ε 5, ι 10, ν 50, ο 70, ς 200; and if these be added together, the sum will be found to be equivalent to the number of the beast. This word was applied by Irenaeus, who lived in the second century, to the then existing Roman empire; "for," says he, "they are Latins who now reign." Though it is evident, from the notes on the preceding part of this chapter, that the conjecture of Irenaeus respecting the number 666 having some way or other a reference to the empire of the Latins is well founded; yet his production of the word Λατεινος, as containing 666, is not a proof that it has any such reference. Bellarmin the Jesuit objected against Λατεινος being the name intended in the prophecy from its orthography; for, says he, it should be written Λατινος. That the objection of the learned Jesuit has very great force is evident from every Greek writer extant, who has used the Greek word for Latinus, in all of whom it is uniformly found without the dipthong. See Hesiod, Polybius, Dionysius of Halicarnassus, Strabo, Plutarch, Dio Cassius, Photius, the Byzantine historians, etc., etc. It hence follows that if the Greek word for Latinus had been intended, the number contained in Λατινος, and not that in Λατεινος, would have been called the number of the beast. We have already observed that the beast is the Latin kingdom or empire; therefore, if this observation be correct, the Greek words signifying the Latin kingdom must have this number. The most concise method of expressing this among the Greeks was as follows, Ἡ Λατινη βασιλεια, which is thus numbered: -
Η = 8 The Λ = 30 L α= 1 A τ = 300 T ι = 10 I ν = 50 N Β = 2 K α = 1 I σ = 200 N ι = 10 G λ = 30 D ε = 5 O ι = 10 M α = 1 666
No other kingdom on earth can be found to contain 666. This is then ἡ σοφια, the wisdom or demonstration. A beast is the symbol of a kingdom; The beast has been proved, in the preceding part of this chapter, to be the Latin kingdom; and Ἡ Λατινη βασιλεια, being shown to contain, exclusively, the number 666, is the demonstration.
Having demonstrated that Ἡ Λατινη βασιλεια, The Latin kingdom, is the name of the beast, we must now examine what is intended by the phrase in the 17th verse, the name of the beast, or the number of his name. Bishop Newton supposes that the name of the beast, and the number of his name, mean the same thing; but this opinion is totally irreconcilable with Rev 15:2, where St. John informs us that he "saw as it were a sea of glass mingled with fire, and them that had gotten the victory over the beast, and over his image, and over the number of his name, stand upon the sea of glass, having the harps of God." In this passage it is evident that the beast, his image, and the number of his name, are perfectly distinct; and therefore no two of them can mean the same thing. Hence what is meant by the name of the beast is entirely different from that intended by the number of his name. But how can this be, when it is expressly declared that the number of the beast is 666, which number is declared to be that of his name? The solution of the whole mystery is as follows: Both beasts of the Apocalypse, we have already shown, have the same appellation; that it to say, the name of the first and second least is equally Ἡ Λατινη βασιλεια, the Latin kingdom; therefore, by the name of the beast is meant the Latin kingdom, and by the number of his name is also meant the Latin kingdom. Hence only one of the beasts is numbered; the name of that which is not numbered is termed the name of the beast, and the numbered Latin empire is denominated the number of his name, or 666, exactly agreeable to an ancient practice already noticed, of representing names by the numbers contained in them. Therefore the meaning of the whole passage is, that those whom the false prophet does not excommunicate, or put out of the pale of his Church, have the mark of the beast, that is, are genuine papists, or such as are actively or passively obedient to his Latin idolatry. Those also escape his ecclesiastical interdicts who have the name of the beast, or the number of his name. By a person having the name of the beast is evidently meant his being a Latin, i.e., in subjection to the Latin empire, and, consequently an individual of the Latin world; therefore those that have the name of the beast, or the number of his name, are those that are subjects of the Latin empire, or of the numbered Latin empire, viz., who are in subjection to the Latin empire, secular or spiritual. All that were in subjection to the secular or spiritual power were not papists in heart; hence the propriety of distinguishing those which have the mark from those which have the name of the beast or the number of his name. But which of the two beasts it is which God has numbered has been not a little contested. That it is the first beast which is numbered has been the prevailing opinion. On this side are Lord Napier, Whiston, Bishop Newton, Faber, and others. Among those that have supposed the second beast to be the one which is numbered are, Dr. Henry More, Pyle, Kershaw, Galloway, Bicheno, Dr. Hales, etc. Drs. Gill and Reader assert that both beasts have the same number, and that the name is Λατεινος. Though it has been demonstrated that the name of the beast is the Latin kingdom, it is impossible from the mere name to say whether it is the Latin empire, Secular or Spiritual; hence the necessity of determining which of the two beasts God has computed. That it is the second beast which is numbered is evident from three different passages in the Apocalypse. The first is in Rev 13:17, where it is said, "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." Here the name of the beast is mentioned before the number of his name, which is a presumptive evidence that the name of the beast refers to the first beast, and the number of his name to the second. The second passage is in Rev 15:2, where mention is made of "them that had gotten the victory over the beast, and over his image, and over the number of his name." That here styled the beast is evidently the secular Latin empire, for it was to this that the two-horned beast made an image; consequently there can be no doubt that the number of his name, or the numbered Latin empire, is the two-horned beast or false prophet. To feel the full force of this argument, it must be considered that the saints of God are represented as getting the victory over the beast as well as over the number of his name, which is a proof that two distinct antichristian empires are here spoken of, for otherwise it would be tautology. That the two-horned beast is the one which is numbered, is farther evident from a comparison of this passage with Rev 19:20. In the latter passage the words are: "And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image." Here nothing is said of the number of his name, which is so particularly mentioned in Rev 15:2, and in that chapter nothing is mentioned of the false prophet, the reason of which can only be, that what is termed in one passage the number of his name, is in its parallel one called the false prophet. Hence the two-horned beast, or false prophet, is also designated by the phrase the number of his name; and consequently it is this beast which is numbered. But what adds the last degree of certainty to this argument is the passage in Rev 13:18 : "Here is wisdom. Let him that hath a mind count the number of the beast; for it is the number of a man: and his number is six hundred threescore and six." Here is the solution of this mystery: let him that hath a mind for investigations of this kind, find out a kingdom which contains precisely the number 666, for this must be infallibly the name of the beast. Ἡ Λατινη βασιλεια, The Latin Kingdom, has exclusively this number. But both beasts are called by this name; which is, therefore, the one that is numbered? It is said the number of the beast is the number of a man; consequently the numbered beast must be A Man, that is, it must be represented elsewhere in the Revelation under this emblem, for in no other sense can an empire be denominated a man. Therefore, it is not the ten-horned beast, for this is uniformly styled The Beast in every part of the Apocalypse where there has been occasion to mention this power. It can therefore be no other than the two-horned beast, or Romish hierarchy; which, on account of its preaching to the world its most antichristian system of doctrines, and calling it Christianity, is likewise named in Rev 16:13; Rev 19:20; and Rev 20:10, The False Prophet.
John Edward Clark.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Rev 13:18. Here is wisdom. Let him that hath…
Rev 13:18. Here is wisdom. Let him that hath understanding count the number of the beast — In saying, Here is wisdom, the apostle shows that it is not a vain and ridiculous attempt to search into this mystery, but, on the contrary, that it is recommended to us on divine authority. For it is the number of a man — It is a method of numbering practised among men, as the measure of a man (Rev 21:17) is such a measure as men commonly use. It was a practice among the ancients to denote names by numbers; of which many instances might be given, if it were necessary to prove it. It has likewise been the usual method in all God’s dispensations, for the Holy Spirit to accommodate his expressions to the customs, fashions, and manners of the several ages. Since then this art and mystery of numbers was so much used among the ancients, it is less wonderful that the beast also should have his number; and there was this additional reason for this obscure manner of characterizing him in the time of St. John, that no other manner would have been safe. Several names possibly might be cited, which contain this number; but it is evident that it must be some Greek or Hebrew name, and with the name also the other qualities and properties of the beast must all agree. The name alone will not constitute an agreement; all other particulars must be perfectly applicable, and the name also must comprehend the precise number of six hundred threescore and six. No name appears more proper and suitable than that famous one mentioned by Irenæus, who lived not long after St. John’s time, and was the disciple of Polycarp, the disciple of St. John. He saith, that “the name Lateinos contains the number of six hundred and sixty-six; and it is very likely, because the last kingdom is so called, for they are Latins who now reign: but in this we will not glory:” that is, as it becomes a modest and pious man in a point of such difficulty, he will not be too confident of his explication. Lateinos with ei is the true orthography, as the Greeks wrote the long i of the Latins, and as the Latins themselves wrote in former times. No objection therefore can be drawn from the spelling of the name, and the thing agrees to admiration. For after the division of the empire, the Greeks and other orientalists called the people of the western church, or Church of Rome, Latins: and they Latinize in every thing. Mass, prayers, hymns, litanies, canons, decretals, bulls, are conceived in Latin. The papal councils speak in Latin. Women themselves pray in Latin. Nor is the Scripture read in any other language under Popery than Latin. Wherefore the council of Trent commanded the vulgar Latin to be the only authentic version. Nor do their doctors doubt to prefer it to the Hebrew and Greek text itself, which was written by the prophets and apostles. In short, all things are Latin; the pope having communicated his language to the people under his dominion, as the mark and character of his empire. They themselves indeed choose rather to be called Romans, and, more absurdly still, Roman Catholics: and probably the apostle, as he hath made use of some Hebrew names in this book, as Abaddon, (ix. 11,) and Armageddon, (xvi. 16,) so might in this place likewise allude to the name in the Hebrew language. Now Romiith is the Hebrew name for the Roman beast, or Roman kingdom: and this word, as well as the former word Lateinos, contains the just and exact number of six hundred and sixty-six.
LATEINOS.
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Λ 30
Α 1
Τ 300 Ε 5
Ι 10
Ν 50
Ο 70
Σ 200 666
ROMIITH.
ר 200
ו 6
מ 40
י 10
י 10
ת 400 666
It is really surprising that there should be such a fatal coincidence in both names in both languages. And perhaps no other word, in any language whatever, can be found to express both the same number and the same thing. See Bishop Newton.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Here is wisdom - That is, in what is…
Here is wisdom - That is, in what is stated respecting the name and the number of the name of the beast. The idea is, either that there would be need of special sagacity in determining what the “number” of the “beast” or of his “name” was, or that special “wisdom” was shown by the fact that the number could be thus expressed. The language used in the verse would lead the reader to suppose that the attempt to make out the “number” was not absolutely hopeless, but that the number was so far enigmatical as to require much skill in determining its meaning. It may also be implied that, for some reason, there was true “wisdom” in designating the name by this number, either because a more direct and explicit statement might expose him who made it to persecution, and it showed practical wisdom thus to guard against this danger; or because there was “wisdom” or skill shown in the fact that a number could be found which would thus correspond with the name. On either of these suppositions, special wisdom would be required in deciphering its meaning.
Let him that hath understanding - Implying:
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(a)That it was practicable to “count the number of the name”; and,
(b)That it would require uncommon skill to do it.
It could not be successfully attempted by all; but still there were those who might do it. This is such language as would be used respecting some difficult matter, but where there was hope that, by diligent application of the mind, and by the exercise of a sound understanding, there would be a prospect of success.
Count the number of the beast - In Rev 13:16 it is “the number of his name.” The word rendered here “count” - ψηφισάτω psēphisatō - means, properly, to count or reckon with pebbles, or counters; then to reckon, to estimate. The word here means “compute”; that is, ascertain the exact import of the number, so as to identify the beast. The “number” is what is immediately specified, “six hundred threescore and six” - 666. The phrase “the number of the beast” means, that somehow this number was so connected with the beast, or would so represent its name or character, that the “beast” would be identified by its proper application. The mention in Rev 13:17 of “the name of the beast,” and “the number of his name,” shows that this “number” was somehow connected with his proper designation, so that by this he would be identified. The plain meaning is, that the number 666 would be so connected with his name, or with what would properly designate him, that it could be determined who was meant by finding that number in his name or in his proper designation. This is the exercise of the skill or wisdom to which the writer here refers: substantially that which is required in the solution of a riddle or a conundrum. If it should be said here that this is undignified and unworthy of an inspired book, it may be replied:
(a)That there might be some important reason why the name or designation should not be more plainly made;
(b)That it was important, nevertheless, that it should be so made that it would be possible to ascertain who was referred to;
(c)That this should be done only in some way which would involve the principle of the enigma - “where a known thing was concealed under obscure language” (Webster’s Dictionary);
(d)That the use of symbols, emblems, hieroglyphics, and riddles was common in the early periods of the world; and,
(e)That it was no uncommon thing in ancient times, as it is in modern, to test the capacity and skill of people by their ability to unfold the meaning of proverbs, riddles, and dark sayings. Compare the riddle of Samson, Jdg 14:12 ff. See also Psa 49:4; Psa 78:2; Eze 17:2-8; Pro 1:2-6; Dan 8:23.
It would be a sufficient vindication of the method adopted here if it was certain or probable that a direct and explicit statement of what was meant would have been attended with immediate danger, and if the object could be secured by an enigmatical form.
For it is the number of a man - Various interpretations of this have been proposed. Clericus renders it, “The number is small, or not such as cannot be estimated by a man.” Rosenmuller, “The number indicates a man, or a certain race of men.” Prof. Stuart, “The number is to be computed more humano, not wore angelico”; “it is a man’s number.” DeWette, “It is such a number as is commonly reckoned or designated by men.” Other interpretations may be seen in Poole’s Synopsis. That which is proposed by Rosenmuller, however, meets all the circumstances of the case. The idea is, evidently, that the number indicates or refers to a certain man, or order of people. It does not pertain to a brute, or to angelic beings. Thus it would be understood by one merely interpreting the language, and thus the connection demands.
And his number is six hundred threescore and six - The number of his name, Rev 13:17. This cannot be supposed to mean that his name would be composed of six hundred and sixty-six letters; and it must, therefore, mean that somehow the number 666 would be expressed by his name in some well-understood method of computation. The number here - six hundred and sixty-six - is, in Walton’s Polyglott, written out in full: Ἑξακόσιοι ἑξάκοντα ἕξ Hexakosioi hexakonta hex. In Wetstein, Griesbach, Hahn, Tittmann, and the common Greek text, it is expressed by the characters χξς = 666. There can be no doubt that this is the correct number, though, in the time of Irenaeus, there was in some copies another reading - χις = 616. This reading was adopted by the expositor Tychonius; but against this Irenaeus inveighs (Liv. v. 100:30). There can be no doubt that the number 666 is the correct reading, though it would seem that this was sometimes expressed in letters, and sometimes written in full. Wetstein supposes that both methods were used by John; that in the first copy of his book he used the letters, and in a subsequent copy wrote it in full. This inquiry is not of material consequence.
It need not be said that much has been written on this mysterious “number,” and that very different theories have been adopted in regard to its application. For the views which have been entertained on the subject, the reader may consult, with advantage, the article in Calmet’s Dictionary, under the word “antichrist.” It was natural for Calmet, being a Roman Catholic, to endeavor to show that the interpretations have been so various, that there could be no certainty in the application, and especially in the common application to the papacy. In endeavoring to ascertain the meaning of the passage, the following general remarks may be made, as containing the result of the investigation thus far:
(a) There was some mystery in the matter - some designed concealment - some reason why a more explicit statement was not adopted. The reason of this is not stated; but it may not be improper to suppose that it arose from something in the circumstances of the writer, and that the adoption of this enigmatical expression was designed to avoid some peril to which he or others might be exposed if there were a more explicit statement.
(b) It is implied, nevertheless, that it could be understood; that is, that the meaning was not so obscure that, by proper study, the designed reference could not be ascertained without material danger of error.
(c) It required skill to do this; either natural sagacity, or particular skill in interpreting hieroglyphics and symbols, or uncommon spiritual discernment.
(d) Some man, or order of men, is referred to that could properly be designated in this manner.
(e) The method of designating persons obscurely by a reference to the numerical signification of the letters in their names was not very uncommon, and was one that was not unlikely, in the circumstances of the case, to have been resorted to by John. “Thus, among the pagans, the Egyptian mystics spoke of Mercury, or Thouth, under the name 1218, because the Greek letters composing the word Thouth, when estimated by their numerical value, together made up that number. By others, Jupiter was invoked under the mystical number 717; because the letters of ̔Η ΑΡΧΗ HEĒ ARCHEE - “Beginning,” or “First Origin,” which was a characteristic of the supreme deity worshipped as Jupiter, made up that number. And Apollo under the number 608, as being that of ηυς ēus or ὑης huēs, words expressing certain solar attributes. Again, the pseudo-Christian, or semi-pagan Gnostics, from John’s time and downward, affixed to their gems and amulets, of which multitudes remain to the present day, the mystic word αβρασαξ abrasax or αβραξας abraxas, under the idea of some magic virtue attaching to its number 365, as being that of the days of the annual solar circle,” etc. See other instances referred to in Elliott, 3:205. These facts show that John would not be unlikely to adopt some such method of expressing a sentiment which it was designed should be obscure in form, but possible to be understood. It should be added here, that this was more common among the Jews than among any other people.
(f) It seems clear that some Greek word is here referred to, and that the mystic number is to be found in some word of that language. The reasons for this opinion are these:
John was writing in Greek, and it is most natural to suppose that this would be the reference;
(2)He expected that his book would be read by those who understood the Greek language, and it would have been unnatural to have increased the perplexity in understanding what he referred to by introducing a word of a foreign language;
(3)The first and last letters of the Greek alphabet, and not those of the Hebrew, are expressly selected by the Saviour to denote his eternity - “I am Alpha and Omega,” Rev 1:8, Rev 1:11; and,
(4)The numerals by which the enigma is expressed - χξς - are Greek. It has indeed been supposed by many that the solution is to be found in the Hebrew language, but these reasons seem to me to show conclusively that we are to look for the solution in some Greek word.
The question now is, whether there is any word which corresponds with these conditions, and which would naturally be referred to by John in this manner. The exposition thus far has led us to suppose that the papacy in some form is referred to; and the inquiry now is, whether there is any word which is so certain and determinate as to make it probable that John meant to designate that. The word Λατεινος Lateinos - “Lateinos, the Latin” (Man) - actually has all the conditions supposed in the interpretation of this passage. From this word the number specified - 666 - is made out as follows:
Λ
Α
Τ
Ε
Ι
Ν
Ο
Σ
30
1
300
5
10
50
70
200
= 666
In support of the opinion that this is the word intended to be referred to, the following suggestions may be made:
(a) It is a Greek word.
(b) It expresses the exact number, and corresponds in this respect with the language used by John.
(c) It was early suggested as the probable meaning, and by those who lived near the time of John; who were intimately acquainted with the Greek language; and who may be supposed to have been familiar with this mode of writing.
Thus it was suggested by Irenaeus, who says, “It seems to me very probable; for this is a name of the last of Daniel’s four kingdoms; they being Latins that now reign.” It is true that he also mentions two other words as those which may be meant - ευανθας euanthas, a word which had been suggested by others, but concerning which he makes no remarks, and which, of course, must have been destitute of any probability in his view; and Τειταν Teitan, which he thinks has the clearest claims for admission - though he speaks of the word Λατεινος Lateinos as having a claim of probability.
(d) This word would properly denote the Roman power, or the then Latin power, and would refer to that dominion as a Latin dominion - as it properly was; and if it be supposed that it was intended to refer to that, and, at the same time, that there should be some degree of obscurity about it, this would be more likely to be selected than the word “Roman,” which was better known; and,
(e) there was a special propriety in this, on the supposition that it was intended to refer to the papal Latin power. The most appropriate appellation, if it was designed to refer to Rome as a civil power, would undoubtedly have been the word “Roman”; but if it was intended to refer to the ecclesiastical power, or to the papacy, this is the very word to express the idea. In earlier times the more common appellation was Roman. This continued until the separation of the Eastern and Western empires, when the Eastern was called Greek, and the Western the Latin; or when the Eastern empire assumed the name of Roman, and affixed to the Western kingdoms one and all that were connected with Rome the appellation of Latin. This appellation, originally applied to the language only, was adopted by the Western kingdoms, and came to be that by which they were best designated. It was the Latin world, the Latin kingdom, the Latin church, the Latin patriarch, the Latin clergy, the Latin councils. To use Dr. More’s words, “They Latinize everything: mass, prayers, hymns, litanies, canons, decretals, bulls, are conceived in Latin. The papal councils speak in Latin, women themselves pray in Latin. The Scriptures are read in no other language under the papacy than Latin. In short, all things are Latin.” With what propriety, then, might John, under the influence of inspiration, speak, in this enigmatical manner, of the new power that was symbolized by the beast as Latin.
The only objection to this solution that has been suggested is, that the orthography of the Greek word is Λατινος Latinos - “Latinos,” and not Λατεινος Lateinos - Lateinos, giving the number 661, and not 666; and Bellarmine asserts that this is the uniform method of spelling in Greek authors. All that is necessary in reply to this is to copy the following remark from Prof. Stuart, vol. ii. p. 456: “As to the form of the Greek word Λατεινος Lateinos, namely, that ει ei is employed for the Latin long 4, it is a sufficient vindication of it to cite Σαβεῖνος Sabeinos, Φαυστεῖνος Fausteinos, Παυλεῖνος Pauleinos, Αντωνεῖνος Antōneinos, Ατειλιος Ateilios, Μετεῖλιος Metei̬lios, Παπεῖριος Papeirios, Ουεῖβιος Oueibios, etc. Or we may refer to the custom of the more ancient Latin, as in Plautus, of writing i by ei; e. g., solitei, Diveis, captivei, preimus, Lateina, etc.” See this point examined further, in Elliott, 3:210-213.
As a matter of historical interest, it may be observed that the solution of the difficulty has been sought in numerous other words, and the friends of the papacy and the enemies of the Bible have endeavored to show that such terms are so numerous that there can be no certainty in the application. Thus Calmet (Dictionary, “Antichrist”), after enumerating many of these terms, says: “The number 666 is found in names the most sacred, the most opposite to antichrist. The wisest and best way is to be silent.”
We have seen that, besides the name “Lateinos,” two other words had been referred to in the time of Irenaeus. Some of the words in which the mysterious number has been since supposed to be found are the following:
נרון קסר Neron Caesar.
50 + 200 + 6 + 50, and 100 + 60 + 200 =
666
Diocles Augustus (Dioclesian) =
DCLXVI.
C. F. Julianus Caesar Atheus (the Apostate) =
DCLXVI.
Luther - לולתר
200 + 400 + 30 + 6 + 30 =
666
Lampetis, Λαμπετις
30 + 1 + 40 + 80 + 5 + 300 + 10 + 200 =
666
ἡ Λατινη Βασιλεια hē Latinē Basileia
8 + 30 + 1 + 300 + 10 + 50 + 8 + 2 + 1 + 200 + 10 + 30 + 5 + 10 + 1 =
666
Ἰταλικα εκκλησια Italika ekklēsia
10 + 300 + 1 + 30 + 10 + 20 + 1 + 5 + 20 + 20 + 30 + 8 + 200 + 10 + 1 =
666
Ἀποστατης Apostatēs (the Apostate)
1 + 80 + 70 + 6 + 1 + 300 + 8 + 200 =
666
רומיית (Roman, sc. Sedes)
200 + 6 + 40 + 10 + 10 + 400 =
666
רמצנושׁ (Romanus, sc. Man)
200 + 40 + 70 + 50 + 6 + 300 =
666
It will be admitted that many of these, and others that might be named, are fanciful, and perhaps had their origin in a determination, on the one hand, to find Rome referred to somehow, or in a determination, on the other hand, equally strong, not to find this; but still it is remarkable how many of the most obvious solutions refer to Rome and the papacy. But the mind need not be distracted, nor need doubt be thrown over the subject, by the number of the solutions proposed. They show the restless character of the human mind, and the ingenuity of people; but this should not be allowed to bring into doubt a solution that is simple and natural, and that meets all the circumstances of the case. Such a solution, I believe, is found in the word Λατεινος Lateinos - “Lateinos,” as illustrated above; and as that, if correct, settles the case, it is unnecessary to pursue the matter further. Those who are disposed to do so, however, may find ample illustration in Calmet, Dictionary “Antichrist”; Elliott, Horae Apoca. iii. 207-221; Prof. Stuart, Com. vol. ii. Excursus iv.; Bibliotheca Sacra, i. 84-86; Robert Fleming on the Rise and Fall of the papacy, 28, seq.; DeWette, Exegetisches Handbuch, New Testament, iii. 140-142; Vitringa, Com. 625-637, Excursus iv.; Nov. Tes. Edi. Koppianae, vol. x. b, pp. 235-265; and the Commentaries generally.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Six hundred sixty-six. The numeral letters of his name…
Six hundred sixty-six. The numeral letters of his name shall make up this number. (Challoner)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain wisdom--the armory against the second beast, as patience and…
wisdom--the armory against the second beast, as patience and faith against the first. Spiritual wisdom is needed to solve the mystery of iniquity, so as not to be beguiled by it.
count . . . for--The "for" implies the possibility of our calculating or counting the beast's number.
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the number of a man--that is, counted as men generally count. So the phrase is used in Rev 21:17. The number is the number of a man, not of God; he shall extol himself above the power of the Godhead, as the MAN of sin [AQUINAS]. Though it is an imitation of the divine name, it is only human.
six hundred threescore and six--A and Vulgate write the numbers in full in the Greek. But B writes merely the three Greek letters standing for numbers, Ch, X, St. "C reads" 616, but IRENÆUS, 328, opposes this and maintains "666." IRENÆUS, in the second century, disciple of POLYCARP, John's disciple, explained this number as contained in the Greek letters of Lateinos (L being thirty; A, one; T, three hundred; E, five; I, ten; N, fifty; O, seventy; S, two hundred). The Latin is peculiarly the language of the Church of Rome in all her official acts; the forced unity of language in ritual being the counterfeit of the true unity; the premature and spurious anticipation of the real unity, only to be realized at Christ's coming, when all the earth shall speak "one language" (Zep 3:9). The last Antichrist may have a close connection with Rome, and so the name Lateinos (666) may apply to him. The Hebrew letters of Balaam amount to 666 [BUNSEN]; a type of the false prophet, whose characteristic, like Balaam's, will be high spiritual knowledge perverted to Satanic ends. The number six is the world number; in 666 it occurs in units, tens, and hundreds. It is next neighbor to the sacred seven, but is severed from it by an impassable gulf. It is the number of the world given over to judgment; hence there is a pause between the sixth and seventh seals, and the sixth and seventh trumpets. The judgments on the world are complete in six; by the fulfilment of seven, the kingdoms of the world become Christ's. As twelve is the number of the Church, so six, its half, symbolizes the world kingdom broken. The raising of the six to tens and hundreds (higher powers) indicates that the beast, notwithstanding his progression to higher powers, can only rise to greater ripeness for judgment. Thus 666, the judged world power, contrasts with the 144,000 sealed and transfigured ones (the Church number, twelve, squared and multiplied by one thousand, the number symbolizing the world pervaded by God; ten, the world number, raised to the power of three the number of God) [AUBERLEN]. The "mark" (Greek, "charagma") and "name" are one and the same. The first two radical letters of Christ (Greek, "Christos"), Ch and R, are the same as the first two of charagma, and were the imperial monogram of Christian Rome. Antichrist, personating Christ, adopts a symbol like, but not agreeing with, Christ's monogram, Ch, X, St; whereas the radicals in "Christ" are Ch, R, St. Papal Rome has similarly substituted the standard of the Keys for the standard of the Cross; so on the papal coinage (the image of power, Mat 22:20). The two first letters of "Christ," Ch, R, represent seven hundred, the perfect number. The Ch, X, St represent an imperfect number, a triple falling away (apostasy) from septenary perfection [WORDSWORTH].
Next: Revelation Chapter 14
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 18. Here is wisdom… understanding—The here means, in the…
18. Here is wisdom… understanding—The here means, in the true solution of this problem. The man who tries must bring his intellect to it; and the man who succeeds has brought here a true wisdom; a wisdom which not only involves a good many questions of history and literature, but is pregnant with very important conclusions.
Number of the beast— That is, of his name. To understand this, we must know that the Hebrews, Greeks, and Romans used not our now numerical Arabic figures in arithmetic, but the letters of their alphabets. The first ten letters in Hebrew and Greek stood for our figures from 1 to 10. Then the next ten designated the tens, repeated to a hundred; the rest designated thousands. By a little ingenuity both a number and a name might then be found in a certain arrangement of letters. This not only furnished room for play of fancy among Christians, but among cabalists a pretence of deep meanings. Thus the Greek Jesus, Jesous: J=10, e=8, s=200, o=70, u=400, s=200=888; quite an antithesis to 666.
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Number of a man—A number which a man would use, and therefore calculable by a man. See note on Rev_21:17.
Six hundred threescore and six—When a problem of this kind is proposed and recorded for centuries, it might be expected that a great number of names would, in the course of centuries, be produced as the solution. We might at first imagine, too, that a plenty of fitting names would be furnished, and so the problem be really swamped. Numerous names have indeed been furnished, but scarce one meeting the obvious conditions. Puerile as a problem based on the position of letters and numerals may at first seem, the present problem includes elements and conditions tasking the most vigorous wisdom. The only name that seems to meet all the conditions, is one of the oldest, adduced by Irenaeus, the grand-pupil of St.
John himself, Lateinos, Latinus, Latin. Some conditions of the problem may be as follows:
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 18. Here is wisdom. Let him that hath understanding…
18. Here is wisdom. Let him that hath understanding &c.] “The terms of the challenge serve at once to shew that the feat proposed is possible, and that it is difficult.” (Alford.)
the number of a man] Comparing Rev_21:17, it appears that these words mean “is reckoned simply, by an ordinary human method.”
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Six hundred threescore and six] The reading 616 is ancient, but certainly wrong: and it is not impossible that the repetition (which must strike every one in the words, though the Greek figures do not suggest it like the Arabic) of the number 6 is significant: it approximates to, but falls short of, the sacred 7. Certainly we get no help by referring to 1Ki_10:14—where the number is probably arrived at, by calculating that Solomon got 2000 talents every three years: cf. 1Ki_10:22.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (18) Here is wisdom . . .—Translate, Hither is…
(18) Here is wisdom . . .—Translate, Hither is wisdom. This most difficult verse is introduced by this word of preface. Wisdom—indeed, the highest wisdom—is needed for those who would understand it. Two or three points ought to be noticed. (1) The verse surely implies that the understanding of this name and number is attainable; it warns us that wisdom and understanding are needed, but it as certainly leads us to believe that to wisdom and understanding a solution of the problem will be granted. (2) There is a variation in the MSS. respecting the number. Some MSS. read six hundred and sixteen; but the probability is in favour of the reading six hundred and sixty-six. In an excursus (Excursus B) will be found a short account of the various interpretations which have been given. (3) The clause “It is the number of a man,” has been rendered “For number is of man.” The number, then, is the combination of three sixes; there is a wisdom and understanding which may grasp its import, and that import is to be guided by the principle that it is the number of a man, or that number is of man—is, that is to say, a method of computation which is used by man, and used by God in order to symbolise something made thus more intelligible to man. Is the wisdom which is to solve this, then, the mere cleverness which can guess an acrostic or an enigma? or is it rather that the true heavenly wisdom, which is moral rather than intellectual, is needed to unite itself with understanding to solve the problem? Surely the dignity of the Apocalypse is sacrificed when we search for its meaning like children playing with conundrums rather than like men being guided by its principles. There is a wisdom which brings its sevenfold beam of heavenly light to the children of men—a wisdom pure, peaceable, gentle, full of mercy, without partiality, without hypocrisy—and when this wisdom rests on men in the fulness of its seven-fold perfection they may read the number of the beast, and see that, with all its vaunted strength, it is but weak; with all its vaunted perfection, it is imperfect; that though it vaunts itself as rich, increased in goods and needing nothing, it still lacks that “one needful thing”—faith in God, or the love by which faith works. Without this it will never attain even the appearance of that perfect heavenly number symbolised by seven; it may multiply itself in earthly strength—the power of worldliness into the power of worldly wisdom, and this again by the power of a hundred-fold satanic subtlety—but it will remain still short of the tokens of the kingdom of God; and the number when read will be, however godlike it looks, but the number of a man after all.
I am disposed, therefore, to interpret this “six hundred and sixty-six” as a symbolical number, expressing all that it is possible for human wisdom, and human power, when directed by an evil spirit, to achieve, and indicating a state of marvellous earthly perfection, when the beast-power has reached its highest development, when culture, civilisation, art, song, science and reason have combined to produce an age so nearly resembling perfection—an age of gold, if not a golden age—that men will begin to say that faith in God is an impertinence, and the hope of a future life a libel upon the happiness of the present. Then will the world-power have reached the zenith of his influence; then will only a wisdom descended from above be able to detect the infinite difference between a world with faith and a world without faith, and the great gulf which the want of a little heaven-born love can fix between an age and an age.
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At the same time, I feel bound to place here, as well as in the Excursus, two other views—one because it has recently been advanced with conspicuous ability; the other because it is perhaps the most generally adopted, as it is certainly the most ancient, view. Both these interpretations are based upon the theory that the letters of the name, when added together, according to their numerical value, will make up six hundred and sixty-six. The first of these alluded to finds the word in Nero Cæsar. The second, and more ancient, finds it in Lateinos: this last was mentioned by Irenæus. It will be seen that both these solutions are at one in making the number point to the great Roman Power; and this was the great embodiment of the terrible spirit of self-sufficiency, tyranny, and utter godless worldliness with which St. John was familiar. These interpretations are interpretations in example, and as such probably true; but they are only types, as it seems to me, of that fuller and deeper view which takes the number as symbolical of that power which, whether directed by Nero, or inspired by Emperor or Pope, or false teacher, or military tyrant, has dazzled mankind by a fictitious glory, a fictitious civilisation, and a fictitious religion, or deceived them by holding out the promise of splendour and happiness without the knowledge and obedience of God, without law, without faith, and therefore without true joy. (Comp. Note of the “Three Frogs,” Rev_16:13-14.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Here is wisdom, Let him that hath understanding count…
Here is wisdom, Let him that hath understanding count the number of the beast: for it is the number of a man. The last clause has no article, ariymopou esti . Compare the expression, "Here is the patience," etc. in ver. 10, where it relates to what precedes. Here it evidently refers to what follows. The form of expression is frequent in St. John"s writings. (cf. 1Jn_2:6 1Jn_3:16, 19 4:10, etc.) The plain meaning seems to be that men may display their wisdom and understanding in discovering the meaning of the number of the beast. But the interpretation which Auberlen gives may be correct; viz. that as the first beast is met and vanquished by patience and faith, so this second beast is to be met by wisdom. This agrees with our interpretation of this second beast as symbolizing self deceit. St. John evidently intends that the meaning of the number should be known: "Let him that hath understanding count the number;" that is, "Let him that hath understanding discern in what sense the symbol is used." It is the "number of man;" that is, it describes symbolically something which is peculiarly a characteristic of mankind. Some writers have understood the words to mean, "the number refers to an individual man;" but the absence of the article militates against this view. Others explain, "It is a number which is to be reckoned according to man"s mode of reckoning," just as in Rev_21:17, "a measure of a man." If this be the meaning, it leaves open the question as to what St. John meant by "the usual mode of man"s reckoning." His own use of numerals throughout the Apocalypse is, as we have repeatedly seen, symbolical of general qualities, and does not indicate either individuals or exact numbers. We are justified, therefore, according to this view, in interpreting the number symbolically (vide supra). And his number is Six hundred three score and six. The Revised Version is better, Six hundred and sixty and six; it preserves the similarity of form which is found in the Greek words, exakosioi exhkonta ex , as found in A. In a we have exakosiai , etc.; in P, Andreas, exakosia . The shortened form cxv is found in B and most cursives. C, 11, and some manuscripts known to Irenaeus and Tichonius differ by reading exakosiai deka ex , "six hundred and sixteen," but this is probably incorrect. Commentators have universally attempted to discover the name denoted by this number, by attaching to each letter of the name (generally the Greek letters) its numerical value, the total of which should equal the number 666. To this method there are several objections. In the first place, St. John nowhere else makes such use of a number, though numbers form a prominent feature of the book. In the second place, the adoption of this method seems to have been a consequence upon the interpretation of the words, "number of a man," as meaning "a number to be calculated according to man"s methods." But this may not be the meaning at all (vide supra); and, if it is, "man"s method" would surely signify the symbolical method which St. John adopts all through the rest of the book, as being a language perfectly well understood by himself and his readers. And thirdly, this numerical method has proved entirely unsatisfactory in the hands of those who have hitherto adopted it. For a complete expose of the fallaciousness of such attempts, we may refer the reader to Dr. Salmon"s "Introduction to the New Testament," p. 291, et seq. A commonly received interpretation makes the name of the beast to be Nero Caesar, written in the Hebrew characters rsq wrn; and as the name may be written Neron or Nero, the difference of the final n (=50) is thought to account for the discrepancy in the manuscript authorities. Dr. Salmon shows that Nero could not have been intended, because
(1) the prophecy in that ease would have been immediately falsified;
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(2) the solution would have been known to the early Christians; but it was not known, according to Irenaeus. Dr. Salmon then adds (p. 300), "Pages might be filled with a list of persons whose names have been proposed as solutions of the problem. Among the persons supposed to be indicated are the emperors Caligula, Trajan, and Julian the Apostate, Genseric the Vandal, Popes Benedict IX and Paul V, Mahomet, Martin Luther, John Calvin, Beza, and Napoleon Bonaparte. There are three rules by the help of which I believe an ingenious man could find the required sum in any given name. First, if the proper name by itself will not yield it, add a title; secondly, if the sum cannot be found in Greek, try Hebrew, or even Latin; thirdly, do not be too particular about the spelling." The above objections also hold good very generally with regard to the suggestion of lateinov , by which may be indicated the Roman or Latin power, either pagan or papal. But if we attempt to interpret this number in the same way as we have dealt with all other numbers in the Apocalypse, viz. by regarding them as symbolical of qualities, we shall be on surer ground. In the first place, the number six is typical of what is earthly as opposed to what is heavenly. As seven is the number of perfection, and is descriptive of universality, and is therefore the symbol pertaining to God, so six is a type of what falls short of the heavenly ideal. Cf. the six days of the creation; the six years of servitude (Exo_21:2, etc.) and of work. (Exo_23:10) Again, the threefold employment of the number six, while emphasizing the fact of the number referring to what is essentially earthly, has a fulness, importance, and seeming completeness which makes it a type of that which appears to be perfect, but in reality falls short of perfection. It is, in short, symbolical of a deceit, a sham. It is therefore descriptive of the nature of the second beast; of that self deceit which causes men to accept the world as a substitute for God, or, at least, as not antagonistic to him; which enables men to thus quiet their consciences, while in reality becoming followers of the worldly power and subjects of Satan. That this is the meaning of the number six is recognized by some writers, though they do not here so apply it. In the "Speaker"s Commentary," Introduction, (a), we find, "Six is the "signature" of non-perfection;" and, "This number is also a symbol of human rule and power. Wordsworth says, "The numerical symbol of the beast, 666, indicates that he aims at and aspires to the attributes of Christ, and puts forth a semblance of Christian truth, but falls away from it in a triple decline and degeneracy."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Six hundred three score and six.
Rev_13:18
Six hundred three score and six.
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Sixes and sevens
I. The beast whose number is 666. The beast is not one, but three. It is evident the last verse sums up the two chapters, and gives its total number like the answer in an addition sum.
1. The first beast is the great red dragon of chap. 12. He has seven heads and ten horns, and seven crowns upon his heads. He appears in heaven in open revolt against all authority, and with special enmity against the man child. Who is this daring, determined fiend who disturbs heavens peace, and is thirsty for the blood of the saints? In Rev_12:9 we are told he is that old serpent, called the devil, and Satan. That point is clear enough at any rate; we have heard of him before.
2. The second beast rises up out of the sea, and is Daniels four beasts (Dan_7:1-8) rolled into one. Unto this beast the great red dragon, the devil, gave his power, his throne, and great authority. A throne means kingship and a kingdom. He takes up the rebellion against God, heaven, and the saints, and extends his authority over all kindreds and tongues and nations. The prince of this world. A title thrice given by Jesus Christ to His adversary.
3. The third beast rises up out of the earth, and in many respects differs from its fellow beasts. Instead of being a combination of terrors, it is meek and gentle in its appearance. Its mild and innocent looks are belied by its words, which carry its real character; they are fierce, treacherous, and cruel. This lamb-like dragon has no throne, neither does it rule over conquered peoples. It is the servant of the beast-royal. It is zealous for his honour, wields his authority, works miracles for his glory, makes men worship his image, and rejoices to lose itself in the splendour and glory of its lord.
4. Here, then, we see the great red dragon, and two beasts, varying in form and sphere of operation, but one in nature and purpose. And their relationship to each other is such as to suggest at once the evangelists conception of a trinity of evil in deadly conflict with the Divine and holy Trinity of good.
II. What is the significance of his number 6 6 6? The numbers are signs, and must be taken, not in their literal or numerical value, but in their symbolic sense. They stand for something altogether outside arithmetic. For instance, three is a number of mysterious sanctity, and refers to deities; four represents the earth in all its four corners; and six is everywhere the unlucky number. The Jew dreaded it, and to this day there linger many superstitions about the sixth day (Friday), the sixth hour, etc. The reason given is that it falls fatally below seven, the emblem of completeness, perfection, totality. Six is nearest to seven, but always falls one short of completeness.
III. The highest possible point of attainment, apart from God, is 666. This admits that without God six can be reached. In Church life we can do a great deal without God. Crowded Churches and overflowing coffers are no infallible sign of the Divine Presence. In individual reform much can be done without God. I have known men give up drink, gambling, lust, swearing, and almost every form of vice, and reform so completely that they have been held up in reports as miracles of grace; and afterwards they have confessed there was no grace in it, they had never prayed, nor sought help from God. Science has wrought wonders in the last fifty years. If any one had told our grandfathers of the achievements of steam and electricity they would have thought him mad But wonderful as science is, its number is only 6. Coming from America in the Augusta Victoria, a clever fellow with whom I had had several talks came up to me on Sunday morning. Seeing I was reading my Bible, he expressed surprise that I read that book. I told him I was surprised to hear him say so. Oh! he said, the world has grown out of that long since. Indeed, I replied; and into what has it grown? Then he extolled the work of science. And I asked him the simple question, Whence did you and I come? And he took me through the mysteries of evolution, performing two or three intellectual somersaults in the course, and at last put his finger on the first form of organic life, and said proudly, Thats where we began! Indeed, I said, and where did it begin? Then he said, We come now to what is variously described as the First Cause, Eternal Force, and the Unknowable. It wont do, I said; your explanation does not explain. His science was only 6. I turn to my Bible, and I find the missing link. In the beginning God! Life has no explanation with Him left out. So long as He is absent the one thing needful is lacking. It is the same with philosophy. It is only 6. It needs God to tell me whence I came, what I am, and whither I go. He alone can supply what lies between 6 and 7. The modern gospel without God is only 6. Reform is popular. Politicians of all grades vie with each other in their zeal for the uplifting of society. All this is very well as far as it goes; but its number is only the number of the beast. The gospel of to-day, apart from Christ, is expressed in three words: economics, sanitation, education. I believe in all three. I have been too long in the ranks of the toilers not to sympathise with their struggle for better conditions of work and life. But when you have given the workman the eight-hours day and the living wage, who is going to give him a pair of legs that will carry him past the first public-house? So also with sanitation. By all means let us have clean dwellings, pure air, and good drains. But good sanitation does not make saints. It is not the stye that makes the pig, but the pig that makes the stye. As a reforming power sanitation is good as far as it goes; but it gets no farther than the skin and the sewer. Its number is only 6. Education touches the man more directly; but experience has amply proved how insufficient it is to effect such radical change in men as will make them just and good. The fact is, this generation has fallen in love with the social conditions of the kingdom of Christ. It has become the great ideal--the ages utopia. But it has not adopted Christs method to bring it about. It wants a shorter cut. Christs method is: make men good, and the new creature will produce a new social order and a new world. But to make men good is such slow, hopeless work; so we will try making the world good, and then surely men must be good. It did not work in the garden of Eden. Neither will it now. Jesus Christ is still the only Saviour. He will reconstruct society by regenerating the individual; and the host of Christian workers, despised preachers of the gospel, Sunday-school teachers, and old-fashioned people, who still go to prayer meetings, are, after all, the best social reformers this world has. They have the one complete gospel; all others are but 6 6 6.
IV. What is your number? Apply this to your own life. What is your number? Is it 6 or 7.? You can get a good deal out of a life of sixes. You may get a lot of real pleasure out of life without religion. But the best of the worlds pleasure is only 6. The provoking thing about it is that there is always something short. It never quite satisfies. Jesus Christ said of it, Whosoever drinketh of this water shall thirst again; and the more he drinks the more he thirsts. But He gives the water of life that leaves no thirst; and, after all, you never know what happiness is till you drink of that stream. In character, too, you may be good without Christ. I admit it. But your goodness is only 6. A fine specimen of the 6 order came to Jesus one day. He had kept the commandments; he was greatly respected; so excellent was he that when Jesus saw him He loved him. But He said unto him, One thing thou lackest. Only one, but it was the one thing needful. (S. Chadwick.)
The number of the beast
The opening words of this verse, Here is wisdom, seem almost ironical in the light of the subsequent treatment that the verse has received, for it has been chosen as one of the favourite spots where sober understanding shall be forgotten. The people that have been busiest in reckoning up the number of the beast have, far from revealing the wisdom of which the passage speaks, only served to show us how foolish and fantastic even some good and earnest men can be. The name of anything, when used in the ideal and symbolic way in which it is used in this passage, is used to denote its real and essential being, The ideal function of a name is to express accurately and completely what the thing is. In actual life names are very far from doing this, but symbolic pictures deal with the ideal, and not the actual. So the name of the beast denotes its true nature, its living collection of qualities. The number of the name gives mystic indication of the fate that lies hidden in and for such a character. It is the destiny of the life written in the name. Therefore, while it is called the number of the name of the beast in one verse, it is simply called the number of the beast in another. It is not an external label, an arithmetical puzzle, but is vitally related to the life and character of the beast. Now, I dont think there can be the slightest doubt that the beast is a general expression for the kingdom of evil. The aptness of the term needs no exposition. Ferocity and baseness and all else that is included in brute-force serve well to symbolise the fierce and lawless power of evil.
I. The kingdom of evil, though apparently strong, is essentially weak, This is the first truth symbolised by the number 666. It is eternally incapable of becoming 777, and therefore eternally incapable of imperilling the supremacy of God.
II. The height of its power is the certain hour of its downfall. How vividly the symbols point out this! 666 almost the summit of attainment; but when it seems almost on the point of scaling the heavens and seizing the throne, out flash the fierce lightnings from the heart of regnant truth and purity, and the black mass is scattered to the earth crushed and impotent. It is the curse of evil that it cannot stop, that it must go on trying to swell itself out into the dimensions of God, and because it has eternal incapacity for reaching such a magnitude, it necessarily follows that after it has swollen to a certain point, like the frog in the fable, it bursts and collapses. Just like a bubble, the more it swells the nearer it is to destruction. The larger its dimensions, the less power it has to hold itself together. The most effectual way of crushing a weak and ambitious man is to load him with power and responsibility, for the weak spirit will not be able to sustain the burden, and will fall under it. Then his inherent weakness will be made manifest, and the number of his name be revealed. So beastism, or the kingdom of evil, can go so far and no further. It is fatally flawed by the fact that its own power is its own destruction. (John Thomas, M. A.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 18. Let him that hath understanding count the number…
18. Let him that hath understanding count the number of the beast. The seventeenth verse speaks of the name of the beast. It has, then, a name. It also speaks of the number of its name. Its name, then, is some number. We wish to discover its name, and if we can count the number, we will find its name. “The number of the beast,” that is, the “number of its name” is the number of a man, and that number is six hundred and sixty-six. It is, then, plain that the number six hundred and sixty-six is the number of the name of the beast, and this is the man's name. Six hundred sixty-six is English. John did not write in English, hence those words in English will not give the word we seek. 666 are the Arab characters for the numbers, but they were unknown until many hundred years after John wrote, and hence afford no help. John wrote in the Greek language for readers who understood that tongue. The number is evidently, then, to be expressed in Greek characters. The Greeks did not express numbers by figures, but by letters, just as among the Romans, X stood for ten and C for one hundred. Six hundred and sixty-six could be expressed by spelling out the words in the Greek language, or by using the letters which were symbols for various quantities. Let us try the latter method: 30=L, 1=a, 300-t, 5=e, 10=i, 50=n, 70=o, 200=s. 666=Lateinos. And what is this name? The number of a man; the Greek method of spelling the name of Latinus, the reputed founder of the Latin race. The Romans were a Latin race and spoke the Latin language. The Romish Church is continually officially called the Latin Church, to distinguish it from the Greek Church, the other branch of the great ancient schism; the Catholic sacred books are written in the Latin tongue; the worship is conducted in every country in the Latin alone, and when a Catholic council convenes, all its conferences are conducted in the tongue of the ancient Latins. There is, then, a Latin Church, whose official and sacred speech is the Latin language, which has for its seat the ancient Latin capital. That Church is the great Apostate Church, upon whose head the names of blasphemy have been written, which has claimed universal dominion upon the earth, and has slain the saints of the Most High. Its name is the number of the beast, and that name, Lateinos, the name or number of a man, is 666. It does not destroy the force of this that these numerals and letters can be so combined as to spell out other names. This name is one that at once points to a power which has displayed every mark which is assigned to the beast.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
This verse is a break from John's account of his vision. Here he gives another warning to the people reading his account.
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This calls for wisdom
"Wisdom is needed" or "You need to be wise about this"
If anyone has insight
The word "insight" can be translated with the verb "understand." AT: "If anyone is able to understand things" (See: Abstract Nouns)
let him calculate the number of the beast
"he should discern what the number of the beast means" or "he should figure out what the number of the beast means"
is the number of a human being
Possible meanings are 1) the number represents one person or 2) the number represents all of humanity.
translationWords
wise
beast
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 13:18 Wisdom is needed: John is giving a clue…
13:18 Wisdom is needed: John is giving a clue to help his readers solve the meaning of the beast’s number. • of a man: John hides the man’s identity, perhaps because revealing the name would place him and his readers in danger (cp. use of Babylon as a symbol for Rome, 17:9). • The number 666 represents supernatural evil (see “Symbolic Numbers” Theme Note). John might have used the transliteration Caesar Neron (a Hebrew spelling of the name) to arrive at the number 666. Later scribes, who spoke Greek but not Hebrew, corrected the number to 616 in some manuscripts, probably to match the name’s numerical value in Greek.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.