Tuesday, July 13, 2010

The Mark of the Beast is Islam? Walid Shoebat and 666

Walid Shoebat, a prophecy speaker, was in Hawaii last week teaching at a few churches. He made some interesting claims (found in this video) about the meaning of the "number of the beast" in Rev 13:18. A few people asked me to comment on the validity of this claim.

Here's Shoebat's basic claim: When John wrote about the famous "number of the beast" in Rev 13:18, he actually wrote in a Muslim symbol and an Arabic phrase, not a Greek number. Shoebat said he discovered this by looking at the symbol for 666 in the 4th-century manuscript Vaticanus. When he turned the letters sideways, he saw the crossed swords of Islam and the Arabic phrase bismillah, meaning "in the name of Allah."

There are multiple problems with this claim.

1) It is yet one more example of our obsession with 666 and the Antichrist. Every few years, some radio prophecy teacher makes another claim that they have identified who the Antichrist is - Ronald Reagan, the Pope, Prince Charles, Barack Obama. Frank Fasi is my favorite candidate (initials FFF, and F is the 6th letter of the alphabet). It is difficult to take these claims seriously, especially when they are not based on the way numbers worked in the first century.



2) John tells us four times that he is referring to a number: "the number of his name... calculate the number of the beast, for the number is that of a man, and his number is 666." We need to listen to the author: if he says that 666 is a number, then we should agree that it is a number, not an Arabic phrase.

3) Shoebat says that he found the symbols in the 4th century manuscript Codex Vaticanus. This is incorrect. Codex Vaticanus is from the 4th century, but it is missing the book of Revelation and several other books due to damage. A 15th century manuscript was added in to the end of Vaticanus to replace the missing material. This is very important, because it means that the supposed Arabic phrase is not found in the earliest manuscripts of Revelation, but only one late medieval manuscript.

4) Anyone who spends much time reading Greek manuscripts can recognize that the symbol in the picture is indeed the Greek number 666. Greek did not have separate symbols for numbers, so it used letters. In this case, χξς (chi xi stigma) is one of the standard ways to write 666 (chi = 600, xi = 60, stigma = 6).

5) The scribe who wrote this particular manuscript followed a pattern that proves that he was writing a number. Like other scribes, he put a bar above the letters to indicate that they were functioning as numbers. He also switched his "font" - he wrote all of his normal text in the more ancient majuscule font (all caps, essentially), and all his numbers in the later minuscule font (lower-case, kind of like cursive). This miniscule script was not even used until the 5th century, so there is no way that John would have used it in his original. In the script used in the first century, John would have written it something like this:

This is the way the number appears in p47, the oldest manuscript of Revelation. Notice that this standard ancient way of writing the number does not work for Shoebat's claim.



This is what the number looks like in another early manuscript, Codex Sinaiticus. The entire number is written out as a word (ἑξακόσιοι ἑξήκοντα ἕξ, hexakosioi hexekonta hex), like writing six hundred sixty six instead of 666.

So Shoebat is basing his idea on a manuscript written 1400 years after Revelation, in a style of script that didn't exist until 400 years after Revelation.

6) In order for his theory to work, each letter has to be turned sideways, and the bar that symbolizes "number" also has to be turned sideways and read as an Arabic letter. The bar also has to be arbitrarily placed third from left, since it is actually a bar above all three letters. It is almost impossible to believe that John wrote intentionally in Arabic in a Greek manuscript, then turned each letter sideways, moved one letter above the other three, altered each to look more like Greek letters in a script that would not yet exist for four centuries, called them numbers, then expected people to figure it out. Even if it were possible, Shoebat has only given us evidence (sort of) that a 15th-century scribe did this, not that John did it.

7) All early interpreters of Revelation thought it was a number. Some scribes wrote out the whole number, and others commented on the symbolic nature of the number.

8) Most scholars of Revelation (i.e. professors and authors of scholarly books on Revelation) believe that 666 is an example of gematria, the ancient system of calculating the numerical value of a person's name. Shoebat opposes the gematriacal interpretation because he says gematria was used in witchcraft. But this is not a good reason to reject gematria in the Bible. Although gematria was used in later times in magical incantations, so have many other things, such as the name of God, Jesus, and the angels of the Old Testament. In general, gematria in the first century and earlier was more of a word game, and not associated with magic.

Shoebat also opposes using gematria because, he says, "God is not the author of mysteries." This is also not a good objection. Revelation is filled with mysterious symbols, and it uses the word mystery four times. Shoebat's interpretation is much more mysterious than many others! And actually, gematria was not that mysterious. Since every Greek and Hebrew letter was equivalent to a number, any one who spoke those languages in the ancient world could calculate "the number of their name" (gematria) without effort.

The standard ancient interpretation still holds up well: 666 is the number of Nero's name. Other details in Revelation also point to Nero. John is thus saying that the final evil leader will be someone much like Nero (who was already dead when John wrote). This evil leader will persecute Christians, conquer nations, call for worship of himself, and not follow even his own ancestral religion.

Even if one rejects the standard ancient interpretation, Shoebat has not given any real evidence for his claim. The particular way that a 15th-century scribe wrote the number tells us nothing about how John wrote the number.

It's important to remember that 1 John says that there are many antichrists (1 John 2:18, 2:22, 4:3): anyone who opposes the truth about Jesus is an antichrist. In that sense, many empires throughout history have been "antichrist" and Islam is sometimes "antichrist" when it suppresses the Christian message and persecutes Christians. But Rev 13:18 does not tell us that Islam is the antichrist.

Manning Kids

A sample of recent sayings and conversations from the Manning kids:
Andrew and Elizabeth (5), pretending to be superheroes:
Andrew: My guy is kinda like Iron Man, but he shoots lava out of his hands, like this: WHOOSH! BAM!
Elizabeth: My superhero is like Iron Man too, but her helmet covers up her hair so bad guys can't tell she's a girl. And she wears a skirt that comes down to here, and boots that come up to here.

Peter (6), warning his siblings against entering his fort: Avandish hope, all he who enter here!

Caleb (7), watching cool reflected lights: Wow! It's so exciting! It's like one of those dinko parties!
Me: Like what?
Caleb: You know, with the ball with mirrors on it.
Me: You mean a disco ball?

Thursday, June 24, 2010

Speaking the Truth in Love (Ephesians 4:15)

It's common for Christians to quote Ephesians 4:15, "speaking the truth in love" when they talk about the need to make damaged relationships right, or when they need to address the sin of an erring brother or sister. People usually use the phrase to mean that when we deal with conflict or address sin, we should do so lovingly. That is certainly good advice! But I don't think that was what Paul was talking about.

First, the context. This phrase is found in a paragraph about causing the church to grow into christlike maturity (4:13-17). The result of this maturity is that the believers are no longer deceived by every teaching that comes along (4:14). In contrast, we are to "speak the truth" and thus continue to grow to be like Christ (4:15-17). So what Paul is talking about here is a contrast between a church that accepts all sorts of false teaching and one that speaks the truth. In other words, Paul is talking about teaching the Truth out of love so that Christians will become more like Jesus.

This interpretation, that Paul is talking about right teaching, is verified by the meaning of ἀληθεύοντες, "speaking the truth" (one word in Greek, not three). Paul uses the word elsewhere only in Gal 4:16: "Have I now become your enemy by telling you the truth?" Here, as in Ephesians, "telling the truth" is about teaching the truth.

The NET Bible translates this phrase as "practicing the truth" because the verb is sometimes used in the LXX to imply being true or proving true. However, in determining the meanings of words, we should let near context rule over far context. Eph 4:13-15 contrasts ἀληθεύοντες with false teaching, not with unfaithfulness; and Paul's use of the word in Gal 4:16 is about teaching the truth. It is difficult to follow Paul's train of thought in Eph 4 if he is talking about being faithful or true rather than teaching the truth.

The picture: Eph 4:15 from Codex Sinaiticus, a manuscript from AD 350. The first word in the first line is ἀληθεύοντες, speaking the truth.

Monday, May 31, 2010

"Christ who is over all God blessed forever" (Romans 9:5)

One of my students sent me a question about the translation of Romans 9:5 (pictured above in Codex Sinaiticus, a manuscript from AD 350).

The phrase in question is ὁ Χριστὸς τὸ κατὰ σάρκα ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας. Here are the two possible translations, with some English translations that (more or less) follow this option.

1) Christ according to the flesh who is over all, God blessed forever (or "who is God over all, blessed forever"). KJV, NASB, NIV, NLT, ESV, NET, HCSB, NRSV.
2) Christ according to the flesh. God who is over all [be] blessed forever. RSV, CEV, NAB

Option 1 typically includes a comma, but the comma does not affect the meaning. Option 2 requires a period between κατὰ σάρκα and ὁ ὢν. It is legitimate for translators to insert periods where necessary, since ancient manuscripts used minimal punctuation. But it is important to note that no ancient manuscript inserted a period at that spot. The manuscript above is typical: there are punctuation marks after "promises" from Rom 9:4, and after "amen" in 9:5, but none after "according to the flesh" (line 4, fifth letter in the photo).

In favor of option 2: Although Paul elsewhere makes statements about the deity of Christ, he never does so in these words, equating Χριστὸς (Christ) with θεὸς (God). Elsewhere in the NT, the phrase "over all" and "blessed" (εὐλογητὸς) are used with reference to the Father, not the Son.

In favor of option 1: the phrase ὁ ὢν ("who is") is a participle phrase functioning as an adjective. Everywhere else in the New Testament and in the LXX, this phrase modifies a noun that precedes it. I cannot find any example of ὁ ὢν modifying a noun that follows. That means that ὁ ὢν must modify Christ, not God, resulting in "Christ... who is God." There are a few examples of other adjectival participles (i.e., not εἰμι) modifying a noun that follows, but they are quite rare.

I favor option 1 for three reasons.

  • Translation decisions should rely heavily on original grammar, and the grammatical support for option 1 is much stronger than for option 2.
  • The only real argument for option 2 is that Paul doesn't elsewhere use this kind of language to refer to Christ. But Paul often makes unique statements that have no exact parallel elsewhere in his writings. It is illegitimate to exclude a translation only because "it doesn't sound like Paul." If Paul wants to emphasize that Christ is God, it is only natural that he would use language that he has elsewhere used for God.
  • Option 1 best makes sense of the context. Paul is expressing his anguish that so many of his fellow Israelites, who had the patriarchs, the Scriptures, and Christ himself, have rejected Christ. Paul emphasizes who they are rejecting: Christ who is Jewish in his humanity, but is also God over all, blessed forever.

Thursday, May 6, 2010

Gospel of John Sinaiticus Mug


A few days ago, when I should have been grading papers, I designed this mug. It has the first two columns of John 1 (split into four columns to fit on the mug) from the fourth-century Greek manuscript Codex Sinaiticus.

Designing the mug was a lot easier than it sounds. I used Zazzle, a website that allows you to easily make personalized mugs, t-shirts, ties, and other stuff. In fact, you can buy this mug on their website. I'm thinking of buying a few to give out for my first-year Greek awards.

And yes, I am now finishing up grading my large stack of papers.

Sunday, May 2, 2010

Gospel of John Class


For my last course at Pacific Rim Christian College, I will teach a Gospel of John class (my area of specialty) at the beginning of the summer. It will be an intensive course for only two weeks, May 24-June 4, 9:00-1:00 every day. It can be taken as a graduate or undergraduate level course (with different assignments depending on level), or you can audit it for about half price.

It is only a few weeks away, so if you want to take the class, call up the registrar at Pac Rim (853-1040).

The picture: 12th century manuscript (codex 666) of the Gospel of John. The title is in the older majuscule style (all caps), while the text is in miniscule (cursive).

Thursday, April 29, 2010

Talbot Bound

If all goes well, I will be headed to Talbot School of Theology (at Biola University) this fall as associate professor of New Testament. After a very rigorous (but enjoyable) interview process, the Talbot faculty committee recommended me for the position to the Biola President and Board. If their approval is granted, we will be moving to Southern California this summer as soon as our house sells. We will really miss Hawaii, and I will miss my students at Pac Rim, but overall we are very excited about the coming changes.

I received my M.Div. from Talbot, and I was an adjunct professor there while I was doing my Ph.D. work at Fuller. I am excited about the prospect of joining a faculty team that I have highly respected since I was a student. We are all looking forward to living near my wife's family. For our younger children, the best thing about the move is that we will live near Disneyland!

Sunday, April 4, 2010

Easter according to Basic Instructions

Ok, it's Easter, and I know I ought to post something either scholarly or pastoral... but I couldn't resist posting this comic about Easter from Scott Meyer's Basic Instructions.

Yes, there is an eerie resemblance between me and the comic's main character, who is also Scott Meyer, the author. But that's mainly because any two bald haole guys with goatees look about the same.

For a fee, Scott Meyer will convert a photo into the kind of art you see in the comic, and my friend Rich bought one for me for my birthday - see my avatar at right on my blog under "about me."

Wednesday, March 24, 2010

NT Survey Class at BIH

I will be teaching a short New Testament Survey Course for the Bible Institute of Hawaii (BIH) in April and May. The class will meet weekly on Thursdays from 7-9 at Kalihi Union Church. Details are available in the flyer above, and you can register (for only $40!) at the BIH website.

Friday, March 19, 2010

The Lord's Prayer in Elvish

Middle-Earth fans are well aware that J.R.R. Tolkien, as an accomplished linguist (or philologist, as they were called then), created multiple languages for Middle-Earth. The two languages that he developed the most were two elven languages, Quenya and Sindarin. Tolkien translated the Lord's Prayer into Quenya himself, and a fan translated into Sindarin.

In Quenya:
Átarema i ëa han ëa, na aire esselya,
aranielya na tuluva, na care indómelya cemende tambe Erumande.
Ámen anta síra ilaurëa massamma,
ar ámen apsene úcaremmar sív' emme apsenet tien i úcarer emmen.
Álame tulya úsahitenna mal áme etelehta ucullo.
Násie.

In Sindarin:
Ae Adar nín i vi Menel
no aer i eneth lín
tolo i arnad lín
caro den i innas lin
bo Ceven sui vi Menel.
Anno ammen sír i mbas ilaurui vín
ar díheno ammen i úgerth vin
sui mín i gohenam di ai gerir úgerth ammen.

The picture: The Lord's Prayer in Sindarin (the letters are in the Tengwar script, also created by Tolkien).