Revelation 13:15

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An Exegetical Study of Revelation 13:15-17: Agency of the Beast and its Image

This exegetical study of An Exegetical Study of Revelation 13:15-17: Agency of the Beast and its Image is based on a b-greek discussion from Mon Jul 12 17:27:27 EDT 1999. The initial query presented the Greek text of Revelation 13:15-17 and posed a fundamental question concerning the precise identification of the agent responsible for the actions described: namely, whether these actions are performed by “the beast” (alluding to the second beast introduced in Rev 13:11) or by “the image of the beast.”

The main exegetical issue centers on the grammatical and logical subject(s) of the verbs within Revelation 13:15-17, particularly λαλήσῃ (speak) and ποιήσῃ (make/cause) in verse 15, and ποιεῖ (makes/forces) in verse 16. While a straightforward grammatical reading might assign agency to the explicitly stated noun (e.g., “the image of the beast” for λαλήσῃ and potentially ποιήσῃ), the broader narrative context of Revelation 13, which describes the second beast as empowering and acting through the image, introduces a layer of complexity. This ambiguity prompts an investigation into whether the actions are performed directly by the image as an independent entity, or whether the image functions as an instrument of the second beast, which serves as the ultimate, logical agent. Understanding this distinction is crucial for interpreting the nature of the malevolent power depicted and its method of coercion.

Greek text (Nestle 1904)

13.15 KAI EDOQH AUTW DOUNAI PNEUMA TH EIKONI TOU QHRIOU INA KAI LALHSH H EIKWN TOU QHRIOU KAI POIHSH [INA] OSOI EAN MH PROSKUNHSWSIN TH EIKONI TOU QHRIOU APOKTANQWSIN

13.16 KAI POIEI PANTAS TOUS MIKROUS KAI TOUS MEGALOUS KAI TOUS PLOUSIOUS KAI TOUS PTWCOUS KAI TOUS ELEUQEROUS KAI TOUS DOULOUS INA DWSIN AUTOIS CARAGMA EPI THS CEIROS AUTWN THS DEXIAS H EPI TO METWPON AUTWN

13.17 KAI INA MH TIS DUNHTAI AGORASAI H PWLHSAI EI MH O ECWN TO CARAGMA TO ONOMA TOU QHRIOU H TON ARIQMON TOU ONOMATOS AUTOU

Key differences with SBLGNT (2010):

• In 13:15, the Nestle 1904 text provided includes `[INA]` before `OSOI EAN MH PROSKUNHSWSIN`, indicating a bracketed or optional reading. The SBLGNT (2010) explicitly includes `ἵνα` (as `ἵνα ὅσοι ἐὰν μὴ προσκυνήσωσιν`), treating it as an integral part of the text, forming a clear purpose clause.

Textual criticism (NA28), lexical notes (KITTEL, BDAG).

Textual Criticism (NA28): The Nestle-Aland 28th edition (NA28) of the Greek New Testament confirms the inclusion of `ἵνα` (hina) before `ὅσοι` (hosoi) in Revelation 13:15. This suggests that the bracketed `[INA]` in the provided Nestle 1904 text represents a textual variant where some manuscripts might omit it, or the editor considered its inclusion debatable. The presence of `ἵνα` strengthens the interpretation of a purpose clause, indicating that the action of `ποιῆσῃ` (cause to be killed) is *for the purpose that* those who do not worship the image should be killed. This is a robust reading supported by the majority of critical editions.

Lexical Notes:

• ἐδόθη (edothē, Rev 13:15): Aorist passive of δίδωμι (didōmi, “to give, grant”). The passive voice (“it was given”) often implies divine permission or a supernatural enabling agency, rather than an active giver being specified. In this context, it suggests that the power granted to the beast is divinely permitted, albeit for malevolent purposes (BDAG). KITTEL emphasizes the concept of receiving power from a higher source.
• πνεῦμα (pneuma, Rev 13:15): “Spirit, breath, wind.” Here, it refers to the animating force, the “breath of life” that empowers the image to act. This is a satanic parody of God’s creation in Genesis 2:7 (BDAG). KITTEL discusses its multifaceted meaning, including life-giving breath and spiritual entities.
• εἰκών (eikōn, Rev 13:15): “Image, likeness.” It denotes a representation or a cultic idol. In Revelation, it is an animated idol demanding worship (BDAG). KITTEL highlights its role as a visible embodiment and object of veneration.
• θηρίον (thērion, Rev 13:15, 17): “Wild animal, beast.” In apocalyptic literature, it signifies a monstrous, destructive power or empire, often with anti-God characteristics (BDAG). KITTEL elaborates on its use to denote demonic or human forces opposed to God.
• λαλήσῃ (lalēsē, Rev 13:15): Aorist subjunctive of λαλέω (laleō, “to speak, talk”). In the context of the image, this implies a deceptive or false prophetic utterance (BDAG). KITTEL notes its association with the act of speaking, often with authority or significance.
• ποιήσῃ (poiēsē, Rev 13:15): Aorist subjunctive of ποιέω (poieō, “to make, do, cause”). Here, in conjunction with the purpose clause (`ἵνα … ἀποκτανθῶσιν`), it means “to cause to happen” or “to bring about” the killing of those who refuse worship (BDAG). KITTEL covers its broad semantic range, including causative actions.
• ἀποκτανθῶσιν (apoktanthōsin, Rev 13:15): Aorist passive subjunctive of ἀποκτείνω (apokteinō, “to kill, murder”). This indicates that the death is inflicted by an external agent or system (BDAG). KITTEL refers to violent death, often in a persecutory context.
• ποιεῖ (poiei, Rev 13:16): Present indicative of ποιέω. Here, “he makes” or “he causes” or “he forces.” It carries a strong causative or compelling force, enforcing compliance (BDAG).
• χάραγμα (charagma, Rev 13:16-17): “An impression, stamp, or mark.” Specifically, an imperial stamp, a brand, or a mark of allegiance/ownership (BDAG). KITTEL emphasizes the mark as a sign of belonging or identification, often with cultic or political significance.
• δυναται (dunatai, Rev 13:17): Present indicative of δύναμαι (dunamai, “to be able, to have power”). In the negative, `μὴ τις δύναται` means “no one is able” or “no one can” (BDAG).

Translation Variants with Grammatical & Rhetorical Analysis

The core of the exegetical challenge in Revelation 13:15-17 lies in discerning the precise agent(s) of the actions. The Greek syntax, while generally clear, presents nuances that allow for varied interpretations regarding direct versus instrumental agency.

Revelation 13:15: `KAI EDOQH AUTW DOUNAI PNEUMA TH EIKONI TOU QHRIOU INA KAI LALHSH H EIKWN TOU QHRIOU KAI POIHSH [INA] OSOI EAN MH PROSKUNHSWSIN TH EIKONI TOU QHRIOU APOKTANQWSIN`

• The initial clause, `KAI EDOQH AUTW DOUNAI PNEUMA TH EIKONI TOU QHRIOU` (“And it was given to him to give breath to the image of the beast”), clearly establishes the recipient of power: `AUTW` (to him), referring to the second beast from 13:11. This second beast is empowered to animate the image.
• Following this, the purpose clause `INA KAI LALHSH H EIKWN TOU QHRIOU` (“so that the image of the beast might also speak”) explicitly names `H EIKWN TOU QHRIOU` (the image of the beast) as the grammatical subject of `LALHSH` (might speak). There is no ambiguity here; the image itself speaks.
• The subsequent clause, `KAI POIHSH [INA] OSOI EAN MH PROSKUNHSWSIN TH EIKONI TOU QHRIOU APOKTANQWSIN` (“and cause [so that] whoever does not worship the image of the beast be killed”), presents the main interpretive crux. Grammatically, the coordinating conjunction `KAI` (`and`) linking `LALHSH` and `POIHSH` strongly suggests that `H EIKWN TOU QHRIOU` continues as the subject of `POIHSH`. Thus, the image would grammatically be understood as causing the killing.
• However, as noted in the original discussion by scholars like Aune, while the image might be the grammatical subject, the “logical subject” or ultimate agent is often the second beast. The second beast is the one granted power (`EDOQH AUTW`) to activate the image, and it is the second beast that “exercises all the authority of the first beast” (Rev 13:12). Therefore, the image acts as an instrument, and its speaking and “making” (causing death) are ultimately orchestrated by the second beast. Swete and Beale also lean towards the second beast as the performer of these acts, using the image as an agent. The inclusion of `INA` (purpose clause) before `OSOI` (as found in SBLGNT and NA28) supports the interpretation that the image “causes *in order that* they might be killed,” rather than directly performing the act of killing itself. It establishes the decree.

Revelation 13:16: `KAI POIEI PANTAS TOUS MIKROUS KAI TOUS MEGALOUS KAI TOUS PLOUSIOUS KAI TOUS PTWCOUS KAI TOUS ELEUQEROUS KAI TOUS DOULOUS INA DWSIN AUTOIS CARAGMA EPI THS CEIROS AUTWN THS DEXIAS H EPI TO METWPON AUTWN`

• The verb `POIEI` (he makes/forces) is third person singular. The subject is not explicitly stated in this verse. However, the logical flow from 13:11-14 strongly points to the second beast as the agent. It is this beast that performs great signs and deceives the earth dwellers (13:13-14) and commands them to make an image for the first beast (13:14). It is most consistent to see the second beast as the one who “makes/forces” all people to receive the mark. Grammatically, one could argue for `H EIKWN TOU QHRIOU` (the image) as a possible carry-over subject from v. 15, but contextually, the active enforcement of a universal economic and worship system fits the operational authority of the living second beast more readily than the animated image.

Revelation 13:17: `KAI INA MH TIS DUNHTAI AGORASAI H PWLHSAI EI MH O ECWN TO CARAGMA TO ONOMA TOU QHRIOU H TON ARIQMON TOU ONOMATOS AUTOU`

• This verse describes the *purpose* (`INA`) or *result* of the actions in verse 16. The inability to buy or sell is a consequence imposed by the system established by the second beast through the mark. While `MH TIS DUNHTAI` (“no one is able”) is impersonal, the enforcement behind this inability originates from the authority of the second beast.

In conclusion, while the image is grammatically the subject for “speaking” and “causing to be killed” in verse 15, it acts as an instrumental agent. The second beast (ALLO QHRION, Rev 13:11) is the ultimate or logical agent that empowers the image, establishes the system of worship, and enforces the economic control described in verses 16-17. The author of Revelation often employs a fluid style where immediate grammatical subjects can serve as instruments for broader, underlying agents, contributing to the visionary and symbolic nature of the text.

Conclusions and Translation Suggestions

The analysis reveals a layered agency in Revelation 13:15-17. Grammatically, the image of the beast is the subject of speaking and causing death in verse 15. However, the broader context and the commentators’ insights (e.g., Aune’s “logical subject”) point to the second beast (the “earth beast”) as the ultimate orchestrator and enabler of these actions, including the enforcement of the mark and economic sanctions. The ambiguity reflects the apocalyptic style, where instrumental and ultimate agents can blur.

1. And it was permitted for him (the second beast) to give breath to the image of the beast, so that the image of the beast might both speak and issue the decree that all who would not worship the image of the beast must be killed.

   This translation prioritizes the grammatical subject of the image for verse 15 while interpreting its role in causing death as issuing a decree or command, rather than direct execution, thus acknowledging the second beast as the enforcer.

2. And power was granted to him (the second beast) to give breath to the image of the beast, so that the image of the beast could speak and so that he (the second beast) might cause to be killed all who would not worship the image of the beast.

   This rendering explicitly assigns the causation of killing in verse 15 to the second beast, even if the image is the grammatical subject of the preceding verb, emphasizing the logical agency and the second beast’s role as the ultimate power behind the image.

3. And it was given to him (the second beast) to impart breath to the image of the beast, so that the image of the beast might speak, and through its influence, bring about the death of all who do not worship the image of the beast.

   This suggestion attempts to capture the instrumental agency of the image within the framework of the second beast’s overall control, highlighting the image’s role as the mouthpiece and a direct cause, but under the broader authority of the second beast.