The Number of the Beast

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The number 666 (the number of the beast)

To begin with we have that the verse says "He who has understanding, calculate the number of the beast " 1 , the term understanding involves knowledge, or understanding by knowledge. In other words, it is necessary to have knowledge of things to calculate. So a person who has no knowledge would not be able to make such a calculation. So we must understand that the term "ψηφίζω - psēphizō" 7 , which really involves numerical counting, that is, even using numbers to add up. A person who seeks any other ideology goes over every term, and completely violates the verse, because it links to a real calculation and in need of knowledge. Without knowledge, therefore, it is not possible to add the numbers.

Much has been said about number 666, in reference to the number of the beast. This reference shows us the Greek form of writing 666.

(number six hundred and sixty of them) ( ar-ith-mos 'ow-tos' hex-ak-os'-ee-oy hex-ay'-kon-tah hex) (número seu seiscentos e seiscento e seis) 1,2 , 3,4,5 .

Reading the text correctly we have, ( wde {hōde}) with the idea of ​​a starting point, or place, united with the demonstrative pronoun (h {hē}) and

the word ( sofia {sophia}), generating the idea that at this point there is wisdom (wde h sofia estin), being (estin {esti}) the term for something to exist. From here we can define the best translation, see that 1 , determines "Here is wisdom", and in 2,3,4 , we have "Here is wisdom", so the term, "there", in idea of ​​existing is the best Translation.

We must analyze the idea (wde h sofia estin), it emphasizes that at this point it is necessary that it exists (sofia {sophia}), for that we must analyze the fear in detail (sofia {sophia}).

Reading what is contained in 6 , it is possible to understand that (sofia {sophia}), is acquired over time and with effort, the real one (sofia {sophia}), is given by God. So without the proper work to have (sofia {sophia}) you cannot analyze the text of the book of revelations 13:18. See that (sofia {sophia}), it is not knowledge, even though it often seems that they are united, (sofia {sophia}) determines the ability to understand something with or without previous knowledge, (sofia {sophia}) is an ability to understand facts and things, and make correct decisions. Therefore revelations 13:18 requires more than knowledge, it requires wisdom to be able to understand the verse.

From this, the terms (the ecwn noun) are added to those who have intellect or mind, who are able to mentalize, to idealize in their head, and (ecwn), defines the term of possession, of the main part (noun), which reading in 7 , we see that it defines the ability to perceive what one is saying, the ability to understand, which warns that understanding the text is required a great capacity for understanding.

 

Calculate the number 666

Reading directly from the Greek, about the word translated by calculating we have,

Ψηφισατω ( psay-fid'-za-too) (conte, calcule, mentalize Ψ formando) ( αριθμος αυτου εξακοσιοι εξηκοντα εξ) ( ar-ith-mos 'ow-tos' hex-ak-os'-ee-oy hex- ay'-kon-tah hex)

Fórmulas de calcular ( Ψηφισατω), 666 ( εξκοσιοι εξηκοντα εξ)

There are many ways to idealize the number 666, let's look at some ways.

Organizacão 666 ( ex hex hex)

This form is used to determine the concept that 6 is the multiplicity of man, taken basically from the idea that the number of man is for the days of creation when man was created on the sixth day.

Such idealization is mistaken in the context that animals were created on the sixth day.

Gen 1:24 And God said, Produce the earth living beings according to their species: domestic animals, reptiles, and wild animals according to their species. And so it was.

Therefore 6 does not represent the number of man, it is only mentioned that on the sixth day " domestic animals, reptiles, and wild animals " and " man " were created

For mentioning several times half a half, for 666, an overlay of the numeral six is ​​embedded as a repetition, which is also a mistake since in ancient Greek documents we do not have 666 (εξ εξ εξ) ( hex hex hex) and yes ( εξακοσιοι εξηκοντα εξ) ( hex-ak-os'-ee-oy hex-ay'-kon-tah hex ), consisting of the hundred, ten and one unit.

Sum of Letters.

For this analysis we must analyze the formation of letters in the different phases and times.

Feniciano

The oldest form of syllabic writing is Phoenician.

 

 

Greek

After the Feniciano the Greek is formed.

 

Etruscan

Etruscan as a variant of Greek.

 

Formation of Latin

Latin is formed as variants of Greek.

 

Rotating some letters

 

Latin formation

 

Letter G from C

 

Inclusion of the letter Y, which previously generated the V.

 

Formation of the letter Z

 

Formation of the letter J through I.

 

Formation of the letter U through V.

 

Formation of the letter W through V.

 

Formation of new letters, from old ones.

Many letters are formed from old letters, it is like the case of the J that arises from the letter I.

In this way we will use the analysis factor to match the letters, but remember that the formation of the letters by previous ones, do not match them, they are new letters so that U is different from V which is different from W, making this position very clear we will make a table of equality between Latin and Greek letters.

Y = V = U = W

C = G

I = J

4.5.2.3.6. Roman numerals

The Roman numerals and their respective numerical meanings are:

I = 1; V = 5; X = 10; L = 50; C = 100; D = 500

4.5.2.3.7. Equality Theory.

If it were possible to match Roman numerals through letters created in current alphabets by old letters we would have:

I = J = 1; Y = V = U = W = 5; X = 10; L = 50; C = G = 100; D = 500;

4.5.2.3.8. Formation of the number 666 through names.

4.5.2.3.8.1. Ellen Gould White

Many consider that this name would give the number 666, first we are working with an alphabetic code different from the Roman one but we will still use the theory 4.5.2.3.7. about the name in question, separating in a set of syllables we would have:

{d,e,e,e,g,h,i,l,l,l,n,o,t,u,w}→substituindo temos→S{500,0,0,0,100,0,0,1,50,50,50,0,0,0,5,5}= 761

If we now decide to ignore that G was formed from C = 100 we would have.

{d,e,e,e,g,h,i,l,l,l,n,o,t,u,w}→substituindo temos→S{500,0,0,0,0,0,0,1,50,50,50,0,0,0,5,5}= 661

Now if we decided that W was (V, V), which in itself is a breach of all alphabetical construction rules, because W arose from V in the same way that U arose from V and U is not according to the pre-established rule used a value other than 5, and still ignoring that G was formed from C in the same way that U was formed from V, we would have started from that.

{d,e,e,e,g,h,i,l,l,l,n,o,t,u,w}→substituindo temos→S{500,0,0,0,0,0,0,1,50,50,50,0,0,0,5,{5,5}}= 666

Note that to make the name Ellen Gould White in 666, we would have to ignore some pre-established rules and still create others, contrary to the initial rules, in addition to using letters that do not exist in the alphabet of Roman numerals, what from here would be a illogical way of determining that the name Ellen Gould White would give the number 666.

 

 

 

1.Version: Portuguese: João Ferreira de Almeida Revised and Updated
Revelation 13:18 Here is wisdom. He who has understanding, calculate the number of the beast, for it is the number of man. Now that number is six hundred and sixty-six.
2. Version: Português: João Ferreira de Almeida Updated
Revelation 13:18 Here is wisdom. He who has understanding, calculate the number of the beast; because it is a man's number, and his number is six hundred and sixty-six.
3. Version: Portuguese: João Ferreira de Almeida Corrected and Revised, Faithful
Revelation 13:18 Here is wisdom. He who has understanding, calculate the number of the beast; because it is a man's number, and his number is six hundred and sixty-six.
4. Version: Portuguese: New International Version
Revelation 13:18 Here is wisdom. He who has understanding, calculate the number of the beast, for it is the number of man. Its number is six hundred and sixty-six.

5.

18 (BYZ) wde h sofia estin o ecwn noun qhfisatw ton ariymon tou yhriou ariymov gar anyrwpou estin [kai] o ariymov autou [estin] cxv

18 (SCR) wde h sofia estin o ecwn ton noun qhfisatw ton ariymon tou yhriou ariymov gar anyrwpou estin kai o ariymov autou cxv

18 (TR) wde h sofia estin o ecwn ton noun qhfisatw ton ariymon tou yhriou ariymov gar anyrwpou estin kai o ariymov autou cxv

18 (WH) wde h sofia estin o ecwn noun qhfisatw ton ariymon tou yhriou ariymov gar anyrwpou estin kai o ariymov autou exakosioi exhkonta ex
 

6 <! Dicst_en_4678_1> {4678} sofia, sofiav, hJ (sofov), Hebrew hm; k] j; , wisdom, broad and complete intelligence "(from Homer down), used for the knowledge of many diverse subjects, so that the shadow of meaning in which the word is taken must be discovered from the context in each particular case. the wisdom that belongs to men: universally, <420240> Luke 2: 40,52; specifically, the knowledge of various human and divine things, acquired by insight and experience, and summed up in maxims and proverbs, as was hJsofia tou Solomwnov, <401242> Matthew 12:42; <421131> Luke 11:31; of science and learning twn Aiguptiwn, <440.722Acts 7:22 (cf. Winer's Grammar, 227 (213) N .; Buttmann, sec. 134 of 6), the art of dream interpretation and always giving suggestions and advice, <440710> Acts 07:10; the intelligence evidenced in discovering the meaning of some mysterious number or vision, <661318> Revelation 13:18; abiliity; 17:09 in the management of affairs, <440603> Acts 6: 3, prudence and good devotees in contact with Christ's non-disciples, <510405> Colossians 4: 5; ability and discretion in conveying Christian truth, <510128> Colossians 1:28; 3:16; (<610.315> 2 Peter 3:15), knowledge and practice of the requirements for godly and upright living, <590105>James 1: 5; 3: 13.17; with which katercomenh anwqen sofia is placed In contrast, epigeiov sofia, yucikh, daimoniwdhv, as is the cunning of envy and quarrelsome men. <590315> James 3:15, or sofia sarkikh (see sarkikov, 1), malice, <470112> 2 Corinthians 1:12 (for context shows that it does not essentially differ from 4: 2 panourgia, in Greek writings Sofia too not little is used of cleverness and cunning; cf. Passow (or Liddell and Scott), under the word, 2), the knowledge and skill in the subjects necessary for the successful defense of the Christian cause against hostile accusations, <422115> Luke 21 : 15; a familiarity with divine things and human rights, joined a power to talk about them and to interpret and apply Sacred Scripture, <401354><410602> Marcos 06:02; <440610> Acts 6:10; the wisdom or instruction with which John the Baptist and Jesus taught men the way to salvation, <401119> Matthew 11:19 ; <420735> Luke 7:35 (on these passages, see dikaiow, 2) In Paul's epistles: that of the knowledge of the divine plan, previously hidden, of providing salvation for men by the atoning death of Christ, <> 1 Corinthians 01 : 30 460130; 2: 6; <490.108> Ephesians 1: 8 (in Winer Grammar, 111 (105f)), therefore, all the treasures of wisdom are said to be hidden in Christ, <510203> Colossians 2: 3, with the addition of Qeou (author's genitive) ),1 Corinthians 01:24 460124; 2: 7; pneumatikh, <510109> Colossians 1: 9; pneuma kai apokaluyewv sofiav, <490117> Ephesians 1:17; sofiav logov, the eloquent speech capacity of that wisdom, <> 1 Corinthians 12: 8; opposition to This wisdom is - the empty concept of wisdom that men make a parade of knowledge more illusory than real and hidden noble themes: like the theosophy of certain Jewish Christians, <510223> Colossians 2:23; the philosophy of the Greeks, <460121> 1 Corinthians 1:21 f; 2: 1; with kosmou tou added, <460120> 1 Corinthians 1:20, 3:19; toutou aiwnov tou, <> 1 Corinthians 02:06 460206; sofwn twn, <460.119>1 Corinthians 1:19; anqrwpwn, <460205> 1 Corinthians 2:05 (in each of these last passages the word also includes the art of rhetoric, as taught in schools), cf. Fritzsche, Romans, vol. Fritzsche, Romans, vol. i, p. I, p. 67f; sofia tou logou, the wisdom that is revealed in speech ("RV wisdom of words"), the art of rhetoric, <> 1 Corinthians 01:17 460117; anqrwpinhv (logoi (for R <460104> 1 Corinthians 1: 4 (all texts in <460113> 1 Corinthians 01:13))) sofiav, speech conformed to philosophy and the art of rhetoric, <460204>1 Corinthians 2: 4,13. B. "Supreme intelligence", as it belongs to God: <660712> Revelation 7:12, also Christ, exalted at the right hand of God, <660512> Revelation 5:12; the wisdom of God, as evidenced in the formation and execution of his councils, <451133> Romans 11:33, with the addition of tou Qeou, as manifested in the formation and government of the world, and for the Jews, on the other hand , in the Scriptures, <460121> 1 Corinthians 01:21, is called polupoikilov of the great variety of forms and methods by which he planned and accomplished salvation through Christ, <490,310 Ephesians 3:10 In the notable passage, <421149> Luke 11:49 (where Christ attributes to the "wisdom of God" that in parallel,Matthew 23:34, he pronounces), the words hJsofia Qeou eipen tou seem to denote "The wisdom of God that is operative and embodied as if it were in Jesus," so that early Christians, when comforting themselves with persecution who recalled the words of Christ, that the formula used in the quotation (cf. <460124>1 Corinthians 1: 24,30, etc.), but Luke, in ignorance of the fact, took the expression a part of Christ is saying. Thus, Eusébio (he 3, 32, 8), perhaps, in the words of Hegesippus, invites those who had personally heard the Jiautaiv Cristo akoaiv sofiav enqeou thv enqeou sofiav epakousai kathxiwmenoi, cf. Grimm in the Studien und Kritiken of 1853, p. 332ff. 332ff. (For other explanations of the phenomenon, see the comments on Lucas, the excerpt cited cf. SCHíÅ “RER, Zeitgesch. Sec. 33, V. 1 and references.) (* Synonyms: on Sofia's relationship to see gnwsiv gnwsiv, no "While Sofia is" mental excellence in its highest and fullest sense "(Aristotle, eth. Nic. 6, 7), and sunesiv fronhsiv are both derivative and special - sofia's requests for details: sunesiv, criticism , apprehend the course of things, fronhsiv,<510109> Colossians 1: 9), but cf. Meyer in Colossians, the passage quoted; Schmidt, chapter 13 sec. 10, 147 sec chapter 8 .. See sofov, at the end)


<!dicst_en_4678_1>{4678} sofia , sofiav , hJ ( sofov ), Hebrew hm;k]j; , “wisdom, broad and full intelligence” (from Homer down); used of the knowledge of very diverse matters, so that the shade of meaning in which the word is taken must be discovered from the context in every particular case. a. the wisdom which belongs to men: universally, <420240>Luke 2:40,52; specifically, the varied knowledge of things human and divine, acquired by acuteness and experience, and summed up in maxims and proverbs, as was hJsofia tou Solomwnov , <401242>Matthew 12:42; <421131>Luke 11:31; the science and learning twn Aiguptiwn , <440722>Acts 7:22 (cf. Winer’s Grammar, 227 (213) n.; Buttmann, sec. 134, 6); the art of interpreting dreams and always giving the sagest advice, <440710>Acts 7:10; the intelligence evinced in discovering the meaning of some mysterious number or vision, <661318>Revelation 13:18; 17:9; skill in the management of affairs, <440603>Acts 6:3; a devout and proper prudence in contact with men not disciples of Christ, <510405>Colossians 4:5; skill and discretion in imparting Christian truth, <510128>Colossians 1:28; 3:16;  ( <610315>2 Peter 3:15); the knowledge and practice of the requisites for godly and upright living, <590105>James 1:5; 3:13,17; with which sofia anwqen katercomenh is put in contrast the sofia epigeiov , yucikh , daimoniwdhv , such as is the craftiness of envious and quarrelsome men. <590315> James 3:15, or sarkikh sofia (see sarkikov , 1), craftiness, <470112>2 Corinthians 1:12 (for the context shows that it does not differ essentially from the panourgia of 4:2; in Greek writings also sofia is not infrequently used of shrewdness and cunning; cf. Passow (or Liddell and Scott), under the word, 2); the knowledge and skill in affairs requisite for the successful defense of the Christian cause against hostile accusations, <422115> Luke 21:15; an acquaintance with divine things and human duties, joined to a power of discoursing concerning them and of interpreting and applying sacred Scripture, <401354>Matthew 13:54; <410602>Mark 6:2; <440610>Acts 6:10; the wisdom or instruction with which John the Baptist and Jesus taught men the way to obtain salvation, <401119>Matthew 11:19; <420735>Luke 7:35 (on these passages, see dikaiow , 2). In Paul’s Epistles: a knowledge of the divine plan, previously hidden, of providing salvation for men by the expiatory death of Christ, <460130>1 Corinthians 1:30; 2:6; <490108>Ephesians 1:8 (Winer’s Grammar, 111 (105f)); hence, all the treasures of wisdom are said to be hidden in Christ, <510203>Colossians 2:3; with the addition of Qeou (genitive of the author), <460124>1 Corinthians 1:24; 2:7; pneumatikh , <510109> Colossians 1:9; pneuma sofiav kai apokaluyewv , <490117>Ephesians 1:17; logov sofiav , the ability to discourse eloquently of this wisdom, <461208> 1 Corinthians 12:8; opposed to this wisdom is — the empty conceit of wisdom which men make a parade of, a knowledge more specious than real of lofty and hidden subjects: such as the theosophy of certain Jewish Christians, <510223>Colossians 2:23; the philosophy of the Greeks, <460121>1 Corinthians 1:21f; 2:1; with tou kosmou added, <460120>1 Corinthians 1:20; 3:19; tou aiwnov toutou , <460206>1 Corinthians 2:6; twn sofwn , <460119>1 Corinthians 1:19; anqrwpwn , <460205>1 Corinthians 2:5 (in each of these last passages the word includes also the rhetorical art, such as is taught in the schools), cf. Fritzsche, Romans, vol. i, p. 67f; sofia tou logou , the wisdom which shows itself in speaking (R.V. “wisdom of words”), the art of the rhetorician, <460117>1 Corinthians 1:17; logoi ( anqrwpinhv (so R in <460104> 1 Corinthians 1:4 (all texts in <460113>1 Corinthians 1:13))) sofiav , discourse conformed to philosophy and the art of rhetoric, <460204>1 Corinthians 2:4,13. b. “supreme intelligence,” such as belongs to God: <660712> Revelation 7:12, also to Christ, exalted to God’s right hand, <660512> Revelation 5:12; the wisdom of God as evinced in forming and executing his counsels, <451133>Romans 11:33; with the addition of tou Qeou , as manifested in the formation and government of the world, and to the Jews, moreover, in the Scriptures, <460121>1 Corinthians 1:21; it is called polupoikilov from the great variety of ways and methods by which he devised and achieved salvation through Christ, <490310>Ephesians 3:10. In the noteworthy passage, <421149>Luke 11:49 (where Christ ascribes to ‘the wisdom of God’ what in the parallel, <402334>Matthew 23:34, he utters himself), the words hJsofia tou Qeou eipen seem to denote “the wisdom of God which is operative and embodied as it were in Jesus,” so that the primitive Christians, when to comfort themselves under persecution they recalled the saying of Christ, employed that formula of quotation (cf. <460124>1 Corinthians 1:24,30,etc.); but Luke, in ignorance of this fact, took the phrase for a part of Christ’s saying. So Eusebius (h. e. 3, 32, 8), perhaps in the words of Hegesippus, calls those who had personally heard Christ oJiautaiv akoaiv thv enqeou sofiav epakousai kathxiwmenoi ; cf. Grimm in the Studien und Kritiken for 1853, p. 332ff. (For other explanations of the phenomenon, see the commentaries on Luke, the passage cited Cf. Schürer, Zeitgesch. sec. 33, V. 1 and references.)* (Synonyms: on the relation of sofia to gnwsiv see gnwsiv , at the end. “While sofia is ‘mental excellence in its highest and fullest sense’ (Aristotle, eth. Nic. 6, 7), sunesiv and fronhsiv are both derivative and special — applications of sofia to details: sunesiv , critical, apprehending the bearing of things, fronhsiv , practical, suggesting lines of action” (Lightfoot on <510109>Colossians 1:9); but cf. Meyer on Colossians, the passage cited; Schmidt, chapter 13 sec. 10; chapter 147 sec. 8. See sofov , at the end)
7<!dicst_pt_3563_1>(3563) nouv (contratados a partir de nwv), JO nwv genitivo, dativo noi (até mais tarde para o grego nou formas anteriores, nw, <!dicst_en_3563_1>{3563} nouv (contracted from nwv ), oJ , genitive nwv ,dative noi (so in later Greek for the earlier forms nou , nw , contracted from nwu , now ; cf. Lob. ad Phryn., p. 453; Winer’s Grammar, sec. 8, 2 b.; (Buttmann, 12f (12))), accusative noun (contracted from nwn ), the Septuagint for blæ and bb;læ (from Homer down); “mind” (German Sinn ), i.e.
1. “the mind,” comprising alike “the faculties of perceiving and understanding and those of feeling, judging, determining”; hence, specifically,
a. “the intellective faculty, the understanding”: <422445>Luke 24:45 (on which see dianoigw , 2); <500407>Philippians 4:7; <661318>Revelation 13:18; 17:9; opposed to to pneuma , the spirit intensely roused and completely absorbed with divine things, but destitute of clear ideas of them, <461414>1 Corinthians 14:14 f,19; ecein ton noun kuriou (L text, others Cristou ), to be furnished with the understanding of Christ, <460216>1 Corinthians 2:16b.
b. “reason” (German die Vernunft ) in the narrower sense, as the capacity for spiritual truth, the higher powers of the soul, “the faculty of perceiving dibble things, of recognizing goodness and of hating evil”: <450128>Romans 1:28; 7:23; <490417>Ephesians 4:17; <540605>1 Timothy 6:5; <550308>2 Timothy 3:8 (cf. Winer’s Grammar, 229 (215); Buttmann, sec. 134, 7); <560115>Titus 1:15; opposed to hJsarx , <450725>Romans 7:25; ananeousqai tw pneumati tou nwv , to be so changed that the spirit which governs the mind is renewed, <490423> Ephesians 4:23; (cf. hJanakainwsiv tou nwv , <451202>Romans 12:2).
c. “the power of considering and judging soberly, calmly and impartially”: <530202> 2 Thessalonians 2:2.

2. “a particular mode of thinking and judging”: <451405>Romans 14:5; <460110>1 Corinthians 1:10; equivalent to “thoughts, feelings, purposes”: tou kuriou (from <234013>Isaiah 40:13), <451134>Romans 11:34; <460216>1 Corinthians 2:16a; equivalent to “desires,” thv sarkov , <510218>Colossians 2:18 (cf. Meyer at the passage).*

7ψηφίζω
psēphizō
psay-fid'-zo
From G5586; to use pebbles in enumeration, that is, (genitive case) to compute: - count.
 





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