The Antichrist is killed in a violent attack. However, the fatally slain ruler of the dominating region, the 6th supreme executive, the Antichrist, is miraculously resurrected back to life during the authority of the 7th supreme executive. This victory over death amazes the world’s people, who see the resurrected Antichrist as a god.
We previously explored the idea that the Antichrist would eventually become a ruler over one of the 10 original regions in the confederation. In Chapter Four we discovered which rotation among the 7 rulers will belong to the Antichrist. He will be the 6th to serve as the supreme executive for the confederation. We have also seen that the Antichrist would be the fatally wounded but raised up ruler of Rev 13:3.
The next two chapters attempt to answer two questions. First, does the wounding of one of the heads of the beast, which we now know to be the Antichrist, really result in an actual physical death? Second, when does this wounding and recovery occur? The question of whether the Antichrist really dies is the focus of Chapter Five. The question of when the wounding occurs to the Antichrist is examined in Chapter Six.
Chapter Five is itself divided into two portions. The first contains a review of the relevant passages. Looking at these passages again will refresh the context and our perspective. The second deals with the question of whether these passages really provide evidence that the Antichrist does in fact die, and if so whether his healing is a resurrection back to life.
Two passages deal separately with the issue of whether the Antichrist actually dies physically and, therefore, whether he is actually resurrected back to life - Revelation 13 and Revelation 17. In Revelation 13, there are three references to the fatal wounding and unexpected recovery of the individual we now know to be the Antichrist. He receives this wound sometime after he has become a ruler over one of the 10 original regions, and after he has subdued 3 of his fellow rulers. Sometime after the original 10 rulers have been reduced to 7, the same individual who is the other horn of Daniel 7 will become the mortally injured and unnaturally recovered member.
The first of the three references in Revelation 13 to the wounding is found in v. 3.
And I saw one of his heads as if it had been slain, and his fatal wound was healed. And the whole earth was amazed and followed after the beast; and they worshiped the dragon, because he gave his authority to the beast; and they worshiped the beast, ... And all who dwell on the earth will worship him,
Revelation 13:3-4,8a
As we explored previously, the reference to one of the heads being fatally wounded refers to one of the 7 remaining kings. There are at least two pieces of evidence that we can observe from these verses.
The wound is described as fatal and yet the ruler recovers. The question about whether this ruler actually experiences death and is resurrected will be examined in the next portion of this chapter. Some might wonder whether the words “as if it had been slain” in Rev 13:3 are intended to mean that the head only appeared to be slain, but did not actually die. We will examine this issue a little later. For now, we should concentrate on the statement that the wound was mortal, a fatal wound, a wound expected to produce death.
The second observation is that following the ‘healing’ in Rev 13:3, the population at large seems to regard the recovery as miraculous. The passage immediately moves from descriptions of the recovery to the amazement and worship of both Satan and the recovered ruler. The masses would not worship someone if they thought he had recovered from a wound through natural processes or medical intervention. However, the mass worldwide worship of the Antichrist would seem much more probable if they believed he was healed supernaturally.
The second reference in Revelation 13 continues this understanding. Beginning in Rev 13:11 we are made aware of a supporter and promoter of the Antichrist. Rev 19:20 calls him “the false prophet.” This individual certainly appears to have the authority to act on behalf of the Antichrist. In Rev 13:12, this promoter uses his authority to compel “the earth” into worshiping the Antichrist. Our interest for now, however, is the reason why.
And he exercises all the authority of the first beast in his presence. And he makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed.
Revelation 13:12
It seems clear that the worship of the Antichrist is based on the perception that his fatal wound was healed through non-natural means. The initial worship that was a spontaneous reaction to the supernatural healing is made compulsory by the “false prophet” and is strictly enforced. Divinity of some degree is conferred upon the Antichrist on the basis of the miraculous healing from the fatal wound.
In Rev 13:14, we gain further insight into the cause of the fatal wounding.
And he deceives those who dwell on the earth because of the signs which it was given him to perform in the presence of the beast, telling those who dwell on the earth to make an image to the beast who had the wound of the sword and has come to life.
Revelation 13:14
The wound, which twice before is called a fatal wound, is referred to here as “the wound of the sword.” The wounding of the Antichrist is the result of an intentional act with a deadly weapon.
Revelation 17 is the second passage that refers to the fatal wounding and the miraculous healing of the Antichrist. Just as there are three specific references to the wounding in Revelation 13, there are also three specific references to both the fatal wounding and the miraculous healing of the Antichrist in Revelation 17. There are six references in total to the fatal wounding and supernatural healing of the Antichrist in the book of Revelation.
The three references in Revelation 17 are all very similar to each other but are very different from those in Revelation 13. As was discussed in Chapter Four, the three references in Revelation 17 all appear in the form of elegant literary patterns. The first two references both occur in v. 8. The third reference is in v. 11.
In these verses, the wounding and healing of the Antichrist are presented to us much differently than in the three references from Revelation 13. Yet we can be certain that the same individual is being referred to by comparing Rev 17:3 & 7 with Rev 13:1. In both passages, the subject is referred to as a “beast.” The beast in both passages has 10 horns and 7 heads. Even though the language depicting the wounding and healing is different, the reaction of the entire world is the same.
In addition to both passages describing the world marveling at the wounding and healing of the Antichrist, they both also state that another group of people will not be amazed nor worship him. Rev 13:8 and Rev 17:8 clearly state that there will be only one group of people who will not marvel nor worship the newly healed Antichrist.
And all who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain.
Revelation 13:8
And those who dwell on the earth will marvel, whose name has not been written in the book of life from the foundation of the world,
Revelation 17:8b [*]
Having one’s name in the book of life will keep that one from being deceived into worshiping the newly healed Antichrist.
We can, therefore, be certain that Revelation 13 and 17 are describing the same individual. There is a “beast,” which has 10 horns and 7 heads, and which receives the wonder and worship of the entire world, except for those whose names are written in the book of life from the foundation of the world. These are all common features between Revelation 13 and 17, and they afford us great certainty that these two passages are referring to the same overall authority and those who arise within it, to the same individual and to the same experience of mortal wounding and supernatural healing back to life.
We have seen many times now in both Revelation 13 and 17 that the beast is described initially as a multi-headed multihorned creature. Then this “beast” ends up seeming to represent only one individual.
In Chapter One, we saw six points of connections between the 4th beast of Daniel 7 and the beast of Rev 13:1-10. This demonstrated that the beast of Rev 13:1-10 is the 4th beast of Daniel 7, which represents the Roman Empire. In Rev 13:3, one of the 7 heads is fatally wounded and healed. From the progression of events in Rev 13:1-10, it is evident that the beast also progresses. The 7 heads of the beast in Rev 13:1-2 represent 7 decision-makers or rulers. However, even though only one of the 7 heads is fatally wounded and healed, it is the beast that is worshiped in Rev 13:4. Authority to act for 42 months is given to the beast in Rev 13:5. In Rev 13:6, the beast has a mouth speaking blasphemous things against God. In Rev 13:12, the False Prophet compels worship of the beast who was mortally wounded and lives. Note that this verse does not refer to just one head of the beast being fatally attacked. In v. 12, it is the beast itself that sustains critical injuries and lives. In Rev 13:14, the same emphasis is observed. The False Prophet causes an image to be made of the beast “who had the wound of the sword and lived.” Rev 13:14 does not say that one of the 7 heads was wounded by the sword. The verse says that the beast was wounded and lived.
So, is the beast the multi-headed creature of Rev 13:1-2? Is the “beast” of Rev 13:1-10 representing the Roman Empire or only the one who is worshiped? Is the “beast” representative of many individuals or just one?
The same progression from the beast representing many, to the beast coming to represent only one, is also seen in Revelation 17. In Rev 17:3 & 7, the beast is described as the familiar 7-headed & 10-horned creature. However, in Rev 17:8b, the same language is used which was also used in Rev 13:3-4 & 8 in which the beast is worshiped seemingly as an individual. In Rev 17:10-11, the 7 heads of the beast are shown to represent individual rulers who exercise authority consecutively, with the “beast” being singled out as an 8th ruler. In Rev 17:3 & 7, the “beast” is the multi-headed multi-horned creature. Yet in Rev 17:10-11, the beast is spoken of as the one who follows the 7 rulers in exercising authority. In Rev 17:12-13, the 10 horns, which were themselves part of the beast in 17:3 & 7, are said to represent kings who “give their power and authority to the beast.”
Can the 10 horns of the beast really give their authority to the beast? Can the 7 heads of the beast be followed in authority by the beast? In Rev 19:20, the “beast” is said to be “thrown alive into the lake of fire” along with the False Prophet. Can the “beast” really be an empire? Is the beast the 10-horned & 7-headed creature of Daniel 7, Rev 13:1-2 and Rev 17:3 & 7? Or is the beast the one individual of Rev 13:3-8, 12, 14 and Rev 17:11 & 13? Is the “beast” representative of many or of one? Does the beast represent an empire or an individual?
Surprisingly, the answer to each of these legitimate questions is Yes! The beast progresses or evolves during the exercise of its power. It begins as the collective influence of many, but in the end, all of its authority rests upon only one.
When multiple passages, connected by common descriptive elements, speak of the beast as the 4th empire to have authority over Israel, then this aspect must be included in our understanding of what the “beast” represents. Daniel 7 describes the 4th beast which is known from the perspective of history to be the Roman Empire. The elements of the beast that did not materialize during the past history of the Roman Empire will do so in the future history of that empire. When we read that the beast represents one individual, then this also must be a part of what the “beast” represents.
Those who have quarreled over whether the beast represents an empire or an individual have failed to account for the dynamic of time. They have failed to account for the development of that “beast” through time. The “beast” is always descriptive of the power or authority that rules its territory and its people.
We are told three times in Daniel 7 that the 4th beast will at some point consist of 10 rulers. We know that this structure of the beast is still a future manifestation of Roman power because it was not part of its past history. This future structure of the 4th empire will consist of 10 regions or areas that are joined or federated together. Daniel 7 also explains that another horn gains control over 3 of those 10 original regions, reducing the total to 7. The “beast” at this point consists of 10 regions but only 7 decision making rulers. The people in its territory are under the earthly authority of this evolving aspect of the “beast” even while the configuration of that ruling authority changes again.
In Rev 13:3, one of the 7 rulers is fatally wounded but then miraculously healed. This miraculous healing elevates this one ruler over the 6 others. This risen ruler is elevated to the status of deity in the minds of most of the world’s population. In Rev 17:11, this miraculously healed ruler succeeds in becoming the “beast” who rules 8th in order. The individual 8th ruler is called the “beast” because he himself is effectively the total governing power or authority of the empire.
Through the evolution of the governing structure forced by the aggressive actions of the Antichrist, those who are represented by the title “beast” dwindle as power is consolidated in fewer and fewer until it comes to rest upon just one. The “beast” which was representative of a revived Roman Empire of 10 regional members, quickly evolves to just 7 members controlling the 10 regions. Eventually the title “beast” applies to just one individual, who is the wounded but healed Antichrist, controlling all 10 regions. These 10 regions under this healed member “give their power and authority to the beast” (Rev 17:13).
Thus, we are correct in identifying the “beast” as representing a reconstituted Roman Empire of 10 ill-joined members. We are correct in identifying the “beast” as the one individual who is mortally attacked but miraculously healed, who rules for 42 months, speaks blasphemously of God, makes war upon the saints, is worshiped under the order of the False Prophet, and of whom an image is made. This “beast” eventually “goes into destruction” (Rev 17:8a, 11, cf 19:20).
In summary, the term “beast” is used to represent the governing authority whether in the form of the pre-dormant phase of Rome’s rule or in the form of the dictatorial rule of the Antichrist. Those who are covered by the term “beast” change as the structure of that governing authority changes over time. The governing authority of the “beast” first appeared as the successor to Greece in the distant past. Its final form will consist of the installation of the Antichrist, as the 8th ruler of the re-assembled Roman power (Rev 17:11,13). The term “beast” refers to the continuity of authority as that power is controlled by different people over time.
In this portion of Chapter Five, several of the original Greek words will be examined. However, no one need feel intimidated since each word or phrase will be defined and its meaning in the passage explained.
Many times in the book of Revelation the Apostle John is describing a vision. In his visions, he sees the types of things a person would never ordinarily see. So, to communicate the unique nature of what he sees, John must discover and use words which have meaning in the minds of his readers, but that also accurately convey the sights and sounds of his visions.
What John actually sees is not exactly like what he describes. Not having personally witnessed the vision, we can only draw upon our own experience and imagination as stimulated by John’s words. Since the Apostle cannot communicate exactly what he sees, he communicates the vision with as much accuracy as language will allow. Yet, knowing the inadequacy of his words to exactly communicate what he sees in his vision, John includes comparative language so we can have both a clear sense of the vision and its meaning while also knowing that its true intensity and exact depiction will remain beyond us.
We should not despair, however, of ever gaining the intended purpose of the vision, even if we are unable to obtain its exact depiction. John’s purpose in relating his visions is pointless if we are unable to attain a sufficient perception of the things John witnessed. The sufficiency of John’s descriptions is reinforced by repetition and variations in expression so that through multiple exposures our understanding of John’s vision is sharpened.
A reader might take the English words “as if” in this verse to mean that there was only an appearance of being slain, but not an actual killing.
And I saw one of his heads as if it had been slain, and his fatal wound was healed.
Revelation 13:3a
The Greek word translated “as if” or “seemed” is the adverb ὡς. However, the use of ὡς by John should not be taken as uncertainty or doubt about the reality of the violence done to this head. [ 29 ]
The Greek word ὡς in such visionary contexts should be understood as more of an ‘equals sign.’ John uses ὡς to equate what he sees with language people can understand. John uses ὡς this way twice in the preceding verse of Rev 13:2. The feet of the beast are ὡς of a bear, and the mouth of the beast is ὡς of a lion. The feet are “comparable to” bear feet, and the mouth is “comparable to” a lion’s mouth. We sense no doubt that John means that the beast’s feet are really comparable to bear feet, or that the beast’s mouth is really comparable to a lion’s mouth. We feel no uncertainty about how the beast’s feet and mouth generally looked to John in his vision. The use of ὡς in Rev 13:3 should be understood and translated in the same way. In John’s vision ὡς should be translated as “comparable to” or “like.”
In Rev 13:3, John sees “one out of the heads” of the beast “comparable to having been slain unto death.” John’s choice of the three Greek words which immediately follow ὡς presents a powerful image. He sees one of the 7 heads so damaged that he compares it to “having been slain unto death.”
The Greek word translated as “having been slain” is formed from the verb σφάζω and carries the specific definition of “the killing of a person by violence.” [ 30 ] This particular Greek verb, when used of the killing of people, conveyed a killing of unusual barbarity. The Greek σφάζω is built upon the Greek stem σφαγ from which words like φάσγανον - “knife or sword” are formed. [ 31 ] The Greek historian Herodotus, who lived from about 484 to 435 B.C. used the verb σφάζω for a profane, shocking, and grisly killing. It conveyed gruesomeness, an undeserved fate, criminality, the murder of a relative, and the mass killing of a city when it was conquered by soldiers. Josephus, a Jewish historian who chronicled Jewish history and Rome’s conquests in the 1st-century A.D., used σφάζω and the related word of ἀποσφάπω for grisly and illegal killing. [ 32 ]
In the Greek translation of the Old Testament, σφάζω very often is used to convey the violent and remorseless slaying of people. In the vision of Revelation 6, the martyrs seen under the protection of the heavenly altar in connec