Revelation 12
12
The Woman and the Dragon. 1#12:1–14:20] This central section of Revelation portrays the power of evil, represented by a dragon, in opposition to God and his people. First, the dragon pursues the woman about to give birth, but her son is saved and “caught up to God and his throne” (Rev 12:5). Then Michael and his angels cast the dragon and his angels out of heaven (Rev 12:7–9). After this, the dragon tries to attack the boy indirectly by attacking members of his church (Rev 12:13–17). A beast, symbolizing the Roman empire, then becomes the dragon’s agent, mortally wounded but restored to life and worshiped by all the world (Rev 13:1–10). A second beast arises from the land, symbolizing the antichrist, which leads people astray by its prodigies to idolize the first beast (Rev 13:11–18). This is followed by a vision of the Lamb and his faithful ones, and the proclamation of imminent judgment upon the world in terms of the wine of God’s wrath (Rev 14:1–20). A great sign appeared in the sky, a woman#The woman adorned with the sun, the moon, and the stars (images taken from Gn 37:9–10) symbolizes God’s people in the Old and the New Testament. The Israel of old gave birth to the Messiah (Rev 12:5) and then became the new Israel, the church, which suffers persecution by the dragon (Rev 12:6, 13–17); cf. Is 50:1; 66:7; Jer 50:12. This corresponds to a widespread myth throughout the ancient world that a goddess pregnant with a savior was pursued by a horrible monster; by miraculous intervention, she bore a son who then killed the monster. clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.#Gn 37:9. 2She was with child and wailed aloud in pain as she labored to give birth.#Because of Eve’s sin, the woman gives birth in distress and pain (Gn 3:16; cf. Is 66:7–14). 3Then another sign appeared in the sky; it was a huge red dragon,#Huge red dragon: the Devil or Satan (cf. Rev 12:9; 20:2), symbol of the forces of evil, a mythical monster known also as Leviathan (Ps 74:13–14) or Rahab (Jb 26:12–13; Ps 89:11). Seven diadems: these are symbolic of the fullness of the dragon’s sovereignty over the kingdoms of this world; cf. Christ with many diadems (Rev 19:12). with seven heads and ten horns, and on its heads were seven diadems.#Dn 7:7. 4Its tail swept away a third of the stars in the sky and hurled them down to the earth. Then the dragon stood before the woman about to give birth, to devour her child when she gave birth.#Dn 8:10. 5She gave birth to a son, a male child, destined to rule all the nations with an iron rod.#Rule…iron rod: fulfilled in Rev 19:15; cf. Ps 2:9. Was caught up to God: reference to Christ’s ascension. Her child was caught up to God and his throne.#Is 66:7 / Ps 2:9. 6The woman herself fled into the desert where she had a place prepared by God, that there she might be taken care of for twelve hundred and sixty days.#God protects the persecuted church in the desert, the traditional Old Testament place of refuge for the afflicted, according to the typology of the Exodus; see note on Rev 11:2.
7#Michael, mentioned only here in Revelation, wins a victory over the dragon. A hymn of praise follows. Then war broke out in heaven; Michael#Michael: the archangel, guardian and champion of Israel; cf. Dn 10:13, 21; 12:1; Jude 9. In Hebrew, the name Michael means “Who can compare with God?”; cf. Rev 13:4. and his angels battled against the dragon. The dragon and its angels fought back, 8but they did not prevail and there was no longer any place for them in heaven. 9The huge dragon, the ancient serpent,#The ancient serpent: who seduced Eve (Gn 3:1–6), mother of the human race; cf. Rev 20:2; Eph 6:11–12. Was thrown down: allusion to the expulsion of Satan from heaven; cf. Lk 10:18. who is called the Devil and Satan, who deceived the whole world, was thrown down to earth, and its angels were thrown down with it.#Gn 3:1–4; Lk 10:18.
10Then I heard a loud voice in heaven say:
“Now have salvation and power come,
and the kingdom of our God
and the authority of his Anointed.
For the accuser#The accuser: the meaning of the Hebrew word “Satan,” found in Rev 12:9; Jb 1–2; Zec 3:1; 1 Chr 21:1; he continues to accuse Christ’s disciples. of our brothers is cast out,
who accuses them before our God day and night.
11They conquered him by the blood of the Lamb
and by the word of their testimony;
love for life did not deter them from death.
12Therefore, rejoice, you heavens,
and you who dwell in them.
But woe to you, earth and sea,
for the Devil has come down to you in great fury,
for he knows he has but a short time.”
13When the dragon saw that it had been thrown down to the earth, it pursued the woman who had given birth to the male child.#Gn 3:15. 14But the woman was given the two wings of the great eagle,#Great eagle: symbol of the power and swiftness of divine help; cf. Ex 19:4; Dt 32:11; Is 40:31. so that she could fly to her place in the desert, where, far from the serpent, she was taken care of for a year, two years, and a half-year.#Ex 19:4; Dn 7:25; 12:7. 15The serpent,#The serpent is depicted as the sea monster; cf. Rev 13:1; Is 27:1; Ez 32:2; Ps 74:13–14. however, spewed a torrent of water out of his mouth after the woman to sweep her away with the current. 16But the earth helped the woman and opened its mouth and swallowed the flood that the dragon spewed out of its mouth. 17Then the dragon became angry with the woman and went off to wage war against the rest of her offspring, those who keep God’s commandments and bear witness to Jesus.#Although the church is protected by God’s special providence (Rev 12:16), the individual Christian is to expect persecution and suffering.#Gn 3:15. 18It took its position#It took its position: many later manuscripts and versions read “I took my position,” thus connecting the sentence to the following paragraph. on the sand of the sea.
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Confraternity of Christian Doctrine, Inc
Revelation 12
12
The Woman, the Child, and the Dragon
1 Then#tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative. a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars.#sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37. 2 She#tn Here καί (kai) has not been translated because of differences between Greek and English style. was pregnant and was screaming in labor pains, struggling#tn Grk “and being tortured,” though βασανίζω (basanizw) in this context refers to birth pangs. BDAG 168 s.v. 2.b states, “Of birth-pangs (Anth. Pal. 9, 311 βάσανος has this mng.) Rv 12:2.” The καί (kai) has not been translated. to give birth. 3 Then#tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns.#tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship. 4 Now#tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical. the dragon’s#tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity. tail swept away a third of the stars in heaven and hurled them to the earth. Then#tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born. 5 So#tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth. the woman gave birth to a son, a male child,#tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.” who is going to rule#tn Grk “shepherd.” over all the nations#tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”). with an iron rod.#tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.” sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15). Her#tn Here καί (kai) has not been translated because of differences between Greek and English style. child was suddenly caught up to God and to his throne, 6 and she#tn Grk “and the woman,” which would be somewhat redundant in English. fled into the wilderness#tn Or “desert.” where a place had been prepared for her#tn Grk “where she has there a place prepared by God.” by God, so she could be taken care of#tn Grk “so they can take care of her.” for 1,260 days.
War in Heaven
7 Then#tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative. war broke out in heaven: Michael#sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9). and his angels fought against the dragon, and the dragon and his angels fought back. 8 But#tn Here καί (kai) has been translated as “but” to indicate the implied contrast. the dragon was not strong enough to prevail,#tn The words “to prevail” are not in the Greek text, but are implied. so there was no longer any place left#tn Grk “found.” in heaven for him and his angels.#tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity. 9 So#tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven. that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him. 10 Then#tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority#tn Or “the right of his Messiah to rule.” See L&N 37.35. of his Christ,#tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” have now come,
because the accuser of our brothers and sisters,#tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.
the one who accuses them day and night#tn Or “who accuses them continually.” before our God,
has been thrown down.
11 But#tn Here καί (kai) has been translated as “but” to indicate the contrast. they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives#sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25. so much that they were afraid to die.
12 Therefore you heavens rejoice, and all who reside in them!
But#tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective). woe to the earth and the sea
because the devil has come down to you!
He#tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation. is filled with terrible anger,
for he knows that he only has a little time!”
13 Now#tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive. when the dragon realized#tn Grk “saw.” that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 14 But#tn Here καί (kai) has been translated as “but” to indicate the contrast present here. the woman was given the two wings of a giant eagle so that she could fly out into the wilderness,#tn Or “desert.” to the place God#tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6. prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time.#tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì47 א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each). 15 Then#tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. the serpent spouted water like a river out of his mouth after the woman in an attempt to#tn Grk “so that he might make her swept away.” sweep her away by a flood, 16 but#tn Here καί (kai) has been translated as “but” to indicate the contrast present here. the earth came to her rescue;#tn Grk “the earth helped the woman.” the ground opened up#tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open). and swallowed the river that the dragon had spewed from his mouth. 17 So#tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape. the dragon became enraged at the woman and went away to make war on the rest of her children,#tn Grk “her seed” (an idiom for offspring, children, or descendants). those who keep#tn Or “who obey.” God’s commandments and hold to#tn Grk “and having.” the testimony about Jesus.#tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”). 18 And the dragon#tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity. stood#tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì47 א A C 1854 2344 2351 pc lat syh) while the majority of mss (051 Ï vgmss syph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.” on the sand#tn Or “sandy beach” (L&N 1.64). of the seashore.#sn The standard critical texts of the Greek NT, NA27 and UBS4, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.
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