The Beast’s fatal wound is its sixth head. (Rev 13:3-4)


John saw a Beast coming out of the sea. It had “ten horns and seven heads” (Rev 13:1). One of his seven heads was “as if it had been slain,” for it had a “fatal wound” (Rev 13:3). In other words, the other six heads were still alive. The purpose of this article is to explain what this fatal wound is and which of the seven heads was dead.


The Beast continues the Roman Empire.

The Sea Beast received its authority from the Dragon (Rev 13:2). Previous articles identified these two beasts:

In the context of Revelation 13:2, the Dragon is identified as the fourth animal in Daniel 7, which was identified as the Roman Empire.

The Sea Beast has been identified as the 11th horn of that fourth animal, symbolizing a world power that:

        • Came into existence after the Roman Empire fragmented into many kingdoms,
        • Inherited the authority of the Roman Empire (cf. Rev 13:2), and
        • Therefore, became more powerful than the kingdoms in the territory previously ruled by the Roman Empire (Dan 7:20).

The Fatal Wound killed the Beast.

A “fatal wound” is a wound that kills. In other words, the Beast was dead. Therefore, when the wound is healed, it is said that the Beast “has come to life” (Rev 13:12, 14). That same expression is also used for Christ’s resurrection (Rev 2:8) and the resurrection of God’s people when Christ returns (Rev 20:4).

It was only a temporary death.

But the entire Beast did not die; only “one of his heads” was “slain” with this fatal wound (Rev 13:3).

Since the seven heads exist one after the other (Rev 17:9-10), the seven heads symbolize the seven phases of the Beast’s existence. So, the death of one of its heads is the death of the whole Beast but only for a time.

The whole world worshiped the Beast.

“The whole earth … worshiped the beast” (Rev 13:3-4). This does not mean that the world thought that the Beast is God or a god. The Greek word that is translated as “worshiped” (proskuneó) simply means to bow down before a superior. In the current verse, people proskuneó the Beast as a mighty king, for they say:

“Who is like the beast, and who is able
to wage war with him?” (Rev 13:4)

For a discussion of proskuneó, see – Why do we worship Jesus?

They also “worshiped the dragon because he gave his authority to the beast” (Rev 13:4). Since the Dragon symbolizes the Roman Empire, and since the Sea Beast came into existence after the Roman Empire fragmented, that empire no longer existed when the Beast received its fatal wound. But, by worshiping (showing respect to) the Sea Beast, which is the continuation of the authority of the Dragon (Rev 13:2), the people indirectly ‘worship’ the Roman Empire.


The Scarlet Beast on which the harlot sits, as described in Revelation 17, provides a different perspective of the same Beast-power. This section interprets the Fatal Wound by showing that Revelation 17 describes and explains that same Fatal Wound as well as the healing of that wound. Revelation 17 explains what that Fatal Wound is and which of the seven heads is dead.

Describes the Beast as incapacitated.

The following indicates that, at the point in history described by Revelation 17, the Scarlet Beast has been incapacitated:

Is not – The Beast “is not” (Rev 17:8). In other words, in some sense, at this time, the Beast does not exist.

Wilderness – In Revelation 12, the pure woman was in the wilderness (Rev 12:6, 14), symbolizing circumstances in which it is difficult to survive. But, in Revelation 17, it is the Beast’s turn to be in the “wilderness” (Rev 17:3).

Abyss – The Beast is in the “abyss” (Rev 17:8), which symbolizes incapacity (Rev 20:3).

Diadems – In contrast to the Dragon and the Sea Beast, the Scarlet Beast has no diadems (ruler crowns) (Rev 12:3; 13:1; 17:3), implying that it does not rule.

So, in Revelation 17, the Beast is suffering, weakened, and unable to rule. In that sense, it “is not.”

This is the Fatal Wound of Revelation 13.

For the following reasons, this incapacity is the same as the fatal wound:

Firstly, for the Beast to be in an incapacitated condition must be a strange condition. Since two different chapters of Revelation describe this condition, they likely describe the same weak period.

Secondly, both the fatal wound and the abyss symbolize the inability to persecute God’s people (Rev 20:3):

For the Sea Beast to be alive means to blaspheme God and to persecute God’s people (Rev 13:5-7; cf. Dan 7:25). Therefore, for it to be dead (to have a fatal wound) means being unable to persecute.

To be in the abyss also means the inability to persecute. For example, Satan is bound in the abyss “so that he would not deceive the nations any longer” (Rev 20:3). And after the Beast comes up from the abyss, it immediately proceeds to persecute God’s witnesses (Rev 11:7, 3). In Revelation 17, it is the harlot Babylon who kills God’s people (Rev 17:6), but she does it through the beast.

Also describes the same healing of the Wound.

Further evidence that Revelation 17 describes the same fatal wound as 13:3 is that it describes the same healing of the wound as in Revelation 13. Revelation 17 predicts that the Beast will come up out of the abyss (Rev 17:8). The following confirms that its escape from the abyss is the healing of the wound in Rev 13:

After the Sea Beast’s “fatal wound was healed … the whole earth was amazed and followed after the Beast” (Rev 13:3).

After the Scarlet Beast has “come up out of the abyss … those who dwell on the earth … will wonder when they see the Beast” (Rev 17:8).

Note the similarities:

      1. In both, the whole world adores the Beast.
      2. “Amazed” and “wonder” are similar.
      3. In both chapters, the Beast is exalted after its recovery.
      4. And, perhaps most strikingly, in both, those who adore the Beast are described as “everyone whose name has not been written from the foundation of the world in the book of life” (Rev 13:8; 17:8).

For these reasons, the two chapters describe the same period of incapacity, symbolized by the Beast’s fatal wound in Revelation 13 and by the Beast being in the abyss in Revelation 17.


The Fatal Wound is the Sixth Head.

Revelation 17 explains the Beast and its heads by referring to the past, the present, and the future:

The Beast (Rev 17:8) Heads (Rev 17:10)
Past Was Five have fallen.”
Present Is not and is in the abyss “One is.” This would be the sixth head.
Future Will “come up out of the abyss.” The whole world will “wonder when they see the beast.” “The other” (the seventh) “has not yet come.”


The sixth head is the phase during which the Beast is in the abyss, which is the head with the fatal wound.

The seventh head follows after the fatal wound has been healed, and the entire world follows after the Beast (Rev 13:4).

The entire sixth head is dead. The sixth head or phase begins when the Beast-power is killed and ends when “his fatal wound was healed” (Rev 13:3, 12). This is confirmed by the fact that we never read that the head with the mortal wound comes to life; it is always the Beast that becomes alive (Rev 13:14).

When in history is the Sixth Head?

This article does not identify the period in history of the sixth head. To identify it, one needs to identify all seven heads. This is done in other articles on this website. See:

Many commentators assume that the ‘present time’ in Revelation 17 must refer to John’s own time because he had to understand what he was told. But that would mean that the Beast was dead in John’s time, which most certainly was not the case. At that time, the authorities were very able to persecute Christians.

My view is that, when the angel “carried” John “into a wilderness” (Rev 17:3), he took John not to a specific place but to a specific time in history. And since he carried Joh away, he carried John to a different time.


Revelation’s Dragon is the Roman Empire.


In the Book of Revelation, there are three beasts that each have seven heads and ten horns. One of them is the Beast that comes out of the Sea, called the Sea Beast in this article. It is the mark of this Beast that people will receive on their foreheads in the end-time. This article identifies the Sea Beast as the fourth kingdom in Daniel 7, which a previous article identified as the Roman Empire.

Daniel 7 presents world history, from the time of ancient Babylon until Christ’s return, by symbolizing four empires as four animals. The fourth has, at first, 10 horns, symbolizing the nations into which the Roman Empire fragmented. Then an 11th horn arises that dominates the other nations, blasphemes God, and persecutes God’s people. It continues until it is destroyed when Christ returns.

To identify the Dragon, this article first shows that Revelation’s beasts are part of the kingdoms in Daniel 7 and that Revelation’s beasts add detail to what we see in Daniel 7. Indications of this include that the Revelation’s beasts have the same number of heads and horns as Daniel’s animals and that both Revelation’s beasts and Daniel’s animals cover the time from before Christ’s birth until His return.

This article then continues to identify the Dragon as the Roman Empire. The Dragon is first mentioned in the context of Christ’s life on earth, where He was put to death by the Roman Empire. Then, by comparing Revelation 13:1-2, which describes the birth of the Sea Beast, to Daniel 7, this article shows that the Dragon is the fourth animal of Daniel 7.


In the Book of Revelation, there are three beasts that each have seven heads and ten horns:

      • The Great Red Dragon (Rev 12:3);
      • The Sea Beast, whose mark is put on the foreheads of his followers (Rev 13:1, 16-17); and
      • The Scarlet Beast, on which the harlot sits (Rev 17:3).

Given their strange appearances, they cannot be literal beasts. Since all three have seven heads and ten horns, they must be related. Since they are different beasts, they represent different things. This article series explains what these beasts are and how they relate. The purpose of the current article is to identify the Dragon.


The Dragon is identified from Daniel 7.

This article series argues that Revelation’s seven-headed beasts are part of the series of animals in Daniel 7 and that Revelation’s beasts explain Daniel’s animals in more detail. The articles on Daniel 7, therefore, form the foundation for these interpretations of the seven-headed beasts. The following is a brief overview of the conclusions of articles on Daniel 7:

The Animals of Daniel 7

Daniel 7 uses four ferocious beasts as symbols for four empires that will arise one after the other:

      • The Lion (Dan 7:4) = Babylonian;
      • The Bear (Dan 7:5) = Medo-Persian;
      • The Leopard with four heads (Dan 7:6) = Grecian (Macedonian) Empire of Alexander the Great;
      • A fourth animal that is described as “dreadful and terrifying and extremely strong” (Dan 7:7) = Roman Empire

The main conclusion is that the fourth animal symbolizes the Roman Empire.

Heads and Horns

While the animals in Daniel 7 in TOTAL have 7 heads and 10 horns, the beasts in Revelation EACH have the same number of heads and horns.

The Ten Horns

While the first three animals have none, Daniel’s fourth animal “had ten horns” (Dan 7:7). This is explained as that, “out of this kingdom (the Roman Empire) ten kings will arise” (Dan 7:24). In other words, while each of the first three kingdoms will be replaced by one single kingdom, the fourth kingdom will fragment into “ten kings” (kingdoms). The number “ten” is probably not literal but signifies “many” (e.g., Dan 1:20).

The Seven Heads

While the other three animals have one head each, Daniel’s third animal, the Leopard, has four heads (Dan 7:6), giving seven in total.

Heads also symbolize kingdoms. For example, the four heads of the Leopard are the four parts of Alexander’s Greek Empire. But heads and horns are different:

      • Heads are the parts of the kingdom, like the parts of the Greek kingdom.
      • Horns are the fragments of a kingdom AFTER it has disintegrated.

One question, answered below, is whether the heads and horns in Revelation are the same as the heads and horns in Daniel.

The Eleventh Horn is the main character.

But the main character and purpose of Daniel 7 is not one of these four empires or one of the ten horns. Most of Daniel 7 describes another power, namely the 11th horn that grows out of the fourth beast (Dan 7:8). Daniel 7 allocates more space to this 11th horn than perhaps to all four animals and ten horns put together. The only reason that Daniel 7 describes the preceding four animals and ten horns is so that the reader can identify that 11th horn.

Initially, 10 horns grew out of Daniel’s fourth beast. The Roman Empire came to its end over hundreds of years as ‘barbarian tribes” assumed control of more and more of its territory. (See, The Fall of Rome.) The ten horns symbolize the nations that were formed in the process.

At the end of that process, an 11th horn grew out of the Roman Empire. It dominates the other kingdoms (Dan 7:20, 24), blasphemes God, and persecutes His people (Dan 7:25). It will be the main enemy of God and of His people of all time. It will become so important that a court will sit in heaven to judge between it and God’s people (Dan 7:26, 9-11, and 14). At the return of Christ, this 11th horn will be destroyed (Dan 7:26, 11), and the everlasting kingdom will be given to the saints (Dan 7:27) and to the Son of man (Dan 7:13-14). This 11th horn will, therefore, be a continuation of the Roman Empire in some way and will exist until the return of Christ. 

There are, therefore, actually, five main powers in Daniel 7:

      • The Babylonian Lion;
      • The Medo-Persian Bear;
      • The Macedonian Leopard;
      • The Roman Dragon; and
      • The 11th Horn of the Roman Empire


Revelation’s beasts explain Daniel’s animals.

For the following reasons, Revelation’s seven-headed beasts explain the animals in Daniel 7 by giving more detail:

Later prophecies explain earlier ones.

It is a general principle that later prophecies explain and expand on earlier prophecies. Daniel 2 is the base prophecy. Daniel 7 and later Daniel 8 and Daniel 11 expand on that prophecy. Revelation, itself, is grounded on Daniel’s prophecies. Given this principle, Revelation’s beasts provide even further detail of the empires portrayed in Daniel.

They have the same number of heads and horns.

As already noted, while Daniel’s four animals have, in TOTAL, seven heads and ten horns, Revelation’s beasts EACH have seven heads and ten horns: 

This does not mean that the heads in Daniel are the same as the heads in Revelation. Neither are they the same horns. In fact, Daniel’s fourth animal actually has 11 horns (Dan 7:8). (See below for more detail.) But it does mean that Revelation’s beasts are related to Daniel’s animals.

It also means that Revelation’s beasts are the same types of things as Daniel’s animals, namely kingdoms or nations (cf. Rev 17:9-12).

They exist at the same time.

Daniel 7 covers the entire Christian age. The animals cover the time from the ancient Babylonian to the Roman Empires. The 11th horn, which grows out of the Roman Empire, then continues to exist until Christ returns (Dan 7:26-27).

The prophecy of Daniel 2 confirms that the 11th horn will exist until Christ returns. While Daniel 7 shows the four animal-kingdoms as four separate entities, Daniel 2 combines them into a single symbol; the image of a man. Different body parts represent the successive kingdoms. The head of the man is the first (the ancient Babylonian empire). The feet, representing a “divided kingdom” (Dan 2:41) are equivalent to the horns that grow out of Daniel’s fourth animal, including the 11th horn. Then the entire image is destroyed when Christ returns (Dan 2:44).

Revelation’s three seven-headed beasts exist at the same time as Daniel’s animals. They cover the period from before Christ’s birth (Rev 12:5) to His Return (Rev 19:11-20).

The Sea Beast looks like Daniel’s animals.

Revelation’s Sea Beast looks like the four animals of Daniel 7. It “was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. And the dragon gave him his power and his throne and great authority” (Rev 13:2). These are the four beasts in Daniel 7. This description means that the Sea Beast inherits something from each of the four beasts of Daniel 7, which brings us back to the concept in Daniel 2 that these kingdoms are parts of one single thing.


For these reasons, Revelation’s seven-headed beasts provide more detail about the series of animals in Daniel 7. Exactly what Revelation’s beasts symbolize, and how they relate to Daniel’s animals, will now be discussed.


Revelation’s Dragon is the Roman Empire

The Dragon in Rev 12:3

Great Red Dragon

When the dragon is first introduced in Revelation 12 as standing before the woman, ready to devour her Child (that is, Jesus – see Rev 12:4) as soon as He is born, it has seven heads and ten horns (Rev 12:3). Since heads and horns represent “kings” (cf. Rev 17:9-10, 12) and since “kings” symbolize earthly kingdoms (Dan 7:17, 23), the Dragon symbolizes the earthly kingdoms through which Satan works. In the context of the birth of the Messiah (Rev 12:5), the dragon represents the specific earthly empire at the time when Jesus was born, namely the Roman Empire.

The Dragon in Rev 13:2

The context in this verse is the birth of the beast. It arises out of the sea (Rev 13:1). The sea is a symbol for the peoples of the world (Dan 7:3, 17; cf. Rev 17:15). In other words, the beast was formed out of the peoples of the world – it is a human organization.

Rev 13:2 mentions four animals from which the Sea Beast receives something. Three of them are explicitly the first three of the four animals used by Daniel 7 to symbolize a series of kingdoms, namely the lion, bear, and the leopard (Dan 7:3, 5, 6).

The fourth animal in Rev 13:2, which gave the Sea Beast “his power and his throne and great authority” (Rev 13:2), is called a “dragon.”

The Dragon is Daniel’s fourth animal.

For the following reasons, this “dragon” is the fourth animal of Daniel 7:

(a) The dragon has 7 heads and 10 horns (Rev 12:3; 13:1); the same number of heads and horns as the animals of Daniel 7 have in total. This implies that the dragon is part of the series of kingdoms in Daniel 7.

(b) The Sea Beast receives something from each of four animals (Rev 13:2). Since the first three (the lion, bear, and leopard) are the first three animals of Daniel 7, it is implied that the fourth – the Dragon – is the fourth animal in Daniel 7.

(c) Daniel 7 does not say what kind of animal the fourth animal is but describes it as “dreadful and terrifying and extremely strong, and it had large iron teeth. It devoured and crushed and trampled down the remainder with its feet” (Dan 7:7). This sounds like a dragon.

(d) Daniel’s fourth animal and Revelation’s Dragon give rise to the same world power. To explain:

Both the 11th horn of Daniel 7 and Revelation’s Sea Beast are described as God’s main enemy (Dan 7:25; Rev 13:6-8) that will only be destroyed when Christ returns (Dan 7:26-27; Rev 19:20).

They are, therefore, one and the same entity. That means that the entities that generate them, namely Daniel’s fourth animal Revelation’s Dragon, are also one and the same entity. This is discussed further in the article that identifies the Sea Beast.

Daniel’s fourth animal is the Roman Empire.

So, the “dragon” of Rev 13:2 is Daniel’s fourth beast, which has already been identified as the Roman Empire. (See – The Animals of Daniel 7) The Dragon, therefore, is a symbol for the Roman Empire,


However, in the context of the war in heaven, the Dragon is explicitly identified as Satan (Rev 12:7-9; cf. 20:2). The reason is that Rev 12 describes a series of wars between God and Satan, beginning before the birth of Christ and ending with the end-time persecution of God’s people, and in every one of those wars, “dragon” is used as symbol for Satan’s forces:

(A) First, the Dragon confronts the woman who is about to give birth to Christ (Rev 12:3-4). This woman is now a symbol for God’s people before Christ’s birth.

(B) Once her Child is born, the Dragon attacks the Child but the Child is “caught up to God and to His throne” (Rev 12:5).

(C) After the Child has been caught up, war breaks out in heaven between the Dragon and Michael and their angels (Rev 12:7).

(D) After the Dragon has been defeated and thrown down to earth, it again attacks the woman (Rev 12:13-14, 6). She now represents God’s New Testament people. (To see why verses 6 and 14 describe the same event, refer to the article on Revelation 12.)

(E) After the Earth has helped the woman (Rev 12:16), the Dragon “went off to make war with the rest of her children” (Rev 12:17). This refers to the end-time war against God’s people.

So, in Revelation 12, “dragon” serves as a symbol for Satan’s forces during the “time and times and half a time” (Rev 12:14), which is the same as the 42 months during which the Sea Beast has authority (Rev 13:5). In other words, in Rev 12, “dragon” also serves as a symbol for the Sea Beast. During the “time and times and half a time,” “dragon” does not represent the Roman Empire.

But Revelation 13:1-2, which describes the birth of the Sea Beast, makes a distinction between the Dragon and the Beast so that the Dragon is the symbol for the Roman Empire and the Beast the symbol for the organization that continued the authority of the Roman Empire after it had fragmented into various nations. See – the next article.



  • 1
    The Antichrist in Daniel, which is the same as the beast in Revelation, arises out of the Roman Empire; it is not Antiochus Epiphanes.
  • 2
    Discussion of the prophecy and the four main interpretations
  • 3
    Critical scholars teach that Daniel was written after the events it claims to predict.
  • 4
    The ultimate purpose of this website is to explain the mark of the beast.
  • 5
    Does Revelation describe events chronologically? Must it be interpreted literally? The temple in heaven, Christ’s Return, Hear/See Combinations, and the Numbers in Revelation
  • 6
    There was a book in heaven that not even Christ was able to read because it was sealed up with seven seals. But, by overcoming, He became worthy to break the seven seals and open the book.
  • 7
    This is the apex of Revelation, providing an overview of history from before Christ until the end-time, with emphasis on the end-time persecution.
  • 8
    These plagues will follow after the end-time Christian persecution and will be followed by Christ’s return. What is the purpose of these?
  • 9
    Revelation has three beasts with seven heads and ten horns each; a great red dragon, the beast from the sea, and a scarlet beast.
  • 10
    Babylon is mentioned only once in the first 15 chapters but the seventh and final plague targets her specifically. Then Revelation 17 and 18 explain who and what she is.
  • 11
    The conclusion that Jesus is ‘God’ forms the basis of the Trinity Doctrine.
  • 12
    The decision to adopt the Trinity doctrine was not taken by the church.
  • 13
    Including Modalism, Eastern Orthodoxy view of the Trinity, Elohim, and Eternal Generation
  • 14
    Discussions of the Atonement – How does God do away with sin?
  • 15
    How people are put right with God
  • 16
    Must Christians observe the Law of Moses?
  • 17
    Must Christians observe the Sabbath?
  • 18
    Are the dead still alive and aware?
  • 19
    Will the lost be tormented in hell for all eternity?
  • 20
    And why does God not make an end to all evil?
  • 21
    Key events that transformed the church into an independent religion
  • 22
    When? How? Has His return been delayed?
  • 23
    I do not have any formal theological qualifications and I am not part of any religious organization. These articles are the result of my studies over many years.