SEV Biblia, Chapter 13:16
Y hacía a todos, a los pequeos y grandes, ricos y pobres, libres y siervos, tomar la marca en su mano derecha, o en sus frentes;
Clarke's Bible Commentary - Revelation 13:16
Verse 16. And he caused all, both small and great, rich and poor, free and bond, to receive a mark] To ascertain the meaning of the mark which the two-horned beast causes all orders and degrees of men in the Latin world to receive, we need only refer to chap. xiv. 11, where the mark imposed by the two-horned beast is called the mark of his name. The name of the beast is the Latin empire: the mark of his name must therefore be his LATIN worship: for this very reason, that it is the two-horned beast, or false prophet, who causes all descriptions of persons to receive it. Now it is well known that the continual employment of the Latin clergy is to enforce the Latin idolatry upon their flocks. The mass and offices of the Church, which are in Latin, and contain the sum and substance of their idolatrous worship, are of different kinds, and abound in impious prayers to the Virgin Mary, and the saints and angels. In a word, the LATIN worship is the universal badge of distinction of the LATIN Church, from all other Churches on the face of the earth; and is therefore the only infallible Mark by which a genuine papist can be distinguished from the rest of mankind. But the two- horned beast causes all to receive this mark:- In their right hand, or in their foreheads] Right hand in Scripture language, when used figuratively, represents the physical power of the person of whom it is spoken; and when applied to God designates a signal manifestation of Divine power against his enemies, and in behalf of his people. See Psa. xvii. 7; xx. 6; xxi. 8; xlv. 3, 4, &c. The reception of the mark in the right hand must therefore mean, that all so receiving it devote the whole powers of their mind and body to the propagation of the Latin worship, and to the eradication of all they denominate heresies out of their Church. But some receive the mark in their foreheads. By any thing being impressed upon the forehead, is meant the public profession of whatever is inscribed or marked upon it. See chap. ix. 4; xiv. 1; xxii. 4, &c. The mark of the beast being received on the forehead, therefore, means that all those so marked make a public profession of the Latin worship; whereby it is evident to all that they form a part of the Latin Church. Many may be marked in the right hand who are also marked on their foreheads, but it does not follow that those marked on their foreheads are also marked in their right hand; that is to say, it is not every individual that complies with the Latin worship who, to the utmost of his power, endeavours to propagate his religious system. Hence the propriety of the words, "He causeth all-to receive a mark in their right hand, OR in their foreheads."
John Gill's Bible Commentary
Ver. 16. And he causeth all, both small and great, rich and poor , free and bond , etc.] Men of all ranks and degrees, states and conditions, within his jurisdiction; this refers to the beast, and not to the image: to receive a mark in their right hand, or in their foreheads ; or that they might give themselves marks, as the Complutensian edition reads; which is an allusion either to the custom among the Romans of imprinting marks upon their servants and soldiers, by which they might be known to whom they belonged; servants had them in their foreheads f345 , and soldiers in their hands f346 ; or to the usages of the Jews in binding their phylacteries upon their arms and foreheads, to put them in mind of the law of God, and their obedience to it; or to the practices of the Heathens, in putting the mark of the god they worshipped upon their bodies; Maimonides says, it was a custom with the Gentiles to mark themselves with their idols, showing that they were their bought servants, and were marked for their service: the sense is, that some received the mark in one place, and some in another: those who were obliged to receive the mark in the right hand seem to be the clergy, such who entered into holy orders; who lifted up their right hand, and swore and vowed allegiance to the pope, and testified they were ready to defend and support his religion and interest; and who in their ordination are said to have an indelible character impressed on them: and those who received the mark in their foreheads are the common people in general, who one and all have the same impress upon them; which may intend either the sign of the cross in baptism, or rather their open confession of the Popish religion, which they as publicly avow and declare as if it had been written on their foreheads.
Matthew Henry Commentary
Verses 11-18 - Those who understand the first beast to denote a worldly power, tak the second to be also a persecuting and assumed power, which acts unde the disguise of religion, and of charity to the souls of men. It is spiritual dominion, professing to be derived from Christ, and exercise at first in a gentle manner, but soon spake like the dragon. Its speec betrayed it; for it gives forth those false doctrines and crue decrees, which show it to belong to the dragon, and not to the Lamb. I exercised all the power of the former beast. It pursues the sam design, to draw men from worshipping the true God, and to subject the souls of men to the will and control of men. The second beast ha carried on its designs, by methods whereby men should be deceived to worship the former beast, in the new shape, or likeness made for it. By lying wonders, pretended miracles. And by severe censures. Also by allowing none to enjoy natural or civil rights, who will not worshi that beast which is the image of the pagan beast. It is made qualification for buying and selling, as well as for places of profi and trust, that they oblige themselves to use all their interest power, and endeavour, to forward the dominion of the beast, which i meant by receiving his mark. To make an image to the beast, whose deadly wound was healed, would be to give form and power to his worship, or to require obedience to his commands. To worship the imag of the beast, implies being subject to those things which stamp the character of the picture, and render it the image of the beast. The number of the beast is given, so as to show the infinite wisdom of God and to exercise the wisdom of men. The number is the number of a man computed after the usual manner among men, and it is 666. What or wh is intended by this, remains a mystery. To almost every religiou dispute this number has yet been applied, and it may reasonably be doubted whether the meaning has yet been discovered. But he who ha wisdom and understanding, will see that all the enemies of God ar numbered and marked out for destruction; that the term of their powe will soon expire, and that all nations shall submit to our King of righteousness and peace __________________________________________________________________
Greek Textus Receptus
και 2532 ποιει 4160 5719 παντας 3956 τους 3588 μικρους 3398 και 2532 τους 3588 μεγαλους 3173 και 2532 τους 3588 πλουσιους 4145 και 2532 τους 3588 πτωχους 4434 και 2532 τους 3588 ελευθερους 1658 και 2532 τους 3588 δουλους 1401 ινα 2443 δωση 1325 5661 αυτοις 846 χαραγμα 5480 επι 1909 της 3588 χειρος 5495 αυτων 846 της 3588 δεξιας 1188 η 2228 επι 1909 των 3588 μετωπων 3359 αυτων 846
Vincent's NT Word Studies
16. A mark (caragma). The word occurs frequently in Revelation, and only once elsewhere (Acts xvii. 29) on which see note. commentators find illustrations in the brand set upon slaves by their masters, or upon soldiers by their monarchs, and in the branding of slaves attached to certain temples. Herodotus describes a temple to Hercules at the Canopic mouth of the Nile, and says: "If a slave runs away from his master, and taking sanctuary at this shrine gives himself up to the God, and receives certain sacred marks upon his person, whosoever his master may be, he cannot lay hand on him" (ii., 113). In the treatise "concerning the Syrian goddess" falsely attributed to Lucian, it is said of the slaves of the temple, "all are branded, some upon the wrist and some upon the neck." Paul, in Gal. vi. 17, applies the word for these brands, stigmata, to the marks of Christ's service which he bears in his body. In 3 Macc. ii. 29, we read that Ptolemy Philopator required all the Jews of Alexandria to be registered among the common people; and that those who were thus registered were to be marked (carasesqai) on their persons by the ivy-leaf symbol of Dionysus (Bacchus). In Lev. xix. 28, the Israelites are forbidden to make cuttings in their flesh for the dead and to print marks (grammata stikta) upon themselves.
