Bible Heaven/Bible Heaven.iso/robertsn/rwp-re/re12.rwp

Text File | 1993-04-19 | 22KB | 362 lines

12:1 {A great sign} (\sêmeion mega\). The first of the visions to
be so described (#13:3; 15:1|), and it is introduced by \ôphthê\
as in #11:19; 12:3|, not by \meta tauto\ or by \eidon\ or by
\eidon kai idou\ as heretofore. This "sign" is really a \teras\
(wonder), as it is so by association in #Mt 24:24; Joh 4:48; Ac
2:22; 5:12|. The element of wonder is not in the word \sêmeion\
as in \teras\, but often in the thing itself as in #Lu 21:11; Joh
9:16; Re 13:13ff.; 15:1; 16:14; 19:20|. {A woman} (\gunê\).
Nominative case in apposition with \sêmeion\. "The first 'sign in
heaven' is a Woman--the earliest appearance of a female figure in
the Apocalyptic vision" (Swete). {Arrayed with the sun}
(\peribeblêmenê ton hêlion\). Perfect passive participle of
\periballô\, with the accusative retained as so often (9 times)
in the Apocalypse. Both Charles and Moffatt see mythological
ideas and sources behind the bold imagery here that leave us all
at sea. Swete understands the Woman to be "the church of the Old
Testament" as "the Mother of whom Christ came after the flesh.
But here, as everywhere in the Book, no sharp dividing line is
drawn between the Church of the Old Testament and the Christian
Society." Certainly she is not the Virgin Mary, as verse #17|
makes clear. Beckwith takes her to be "the heavenly
representative of the people of God, the _ideal_ Zion, which, so
far as it is embodied in concrete realities, is represented alike
by the people of the Old and the New Covenants." John may have in
mind #Isa 7:14| (#Mt 1:23; Lu 1:31|) as well as #Mic 4:10; Isa
26:17f.; 66:7| without a definite picture of Mary. The metaphor
of childbirth is common enough (#Joh 16:21; Ga 4:19|). The figure
is a bold one with the moon "under her feet" (\hupokatô tôn podôn
autês\) and "a crown of twelve stars" (\stephanos asterôn
dôdeka\), a possible allusion to the twelve tribes (#Jas 1:1; Re
21:12|) or to the twelve apostles (#Re 21:14|).

12:2 {And she was with child} (\kai en gastri echousa\). Perhaps
\estin\ to be supplied or the participle used as a finite verb as
in #10:2|. This is the technical idiom for pregnancy as in #Mt
1:18,23|, etc. {Travailing in birth} (\ôdinousa\). Present active
participle of \ôdinô\, old verb (from \ôdin\ birth-pangs #1Th
5:3|), in N.T. only here and #Ga 4:27|. {And in pain} (\kai
basanizomenê\). "And tormented" (present passive participle of
\basanizô\, for which see already #9:5; 11:10|), only here in
N.T. in sense of childbirth. {To be delivered} (\tekein\). Second
aorist active infinitive of \tiktô\, to give birth, epexegetical
use. Also in verse #4|.

12:3 {Another sign} (\allo sêmeion\). "A second tableau following
close upon the first and inseparable from it" (Swete). {And
behold} (\kai idou\). As often (#4:1; 6:2,5,8|, etc.). {A great
red dragon} (\drakôn megas purros\). Homer uses this old word
(probably from \derkomai\, to see clearly) for a great monster
with three heads coiled like a serpent that ate poisonous herbs.
The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians
feared a seven-headed hydra and Typhon was the Egyptian dragon
who persecuted Osiris. One wonders if these and the Chinese
dragons are not race memories of conflicts with the diplodocus
and like monsters before their disappearance. Charles notes in
the O.T. this monster as the chief enemy of God under such title
as Rahab (#Isa 51:9f.; Job 26:12f.|), Behemoth (#Job 40:15-24|),
Leviathan (#Isa 27:1|), the Serpent (#Am 9:2ff.|). In #Ps 74:13|
we read of "the heads of the dragons." On \purros\ (red) see
#6:4|. Here (#12:9|) and in #20:2| the great dragon is identified
with Satan. See #Da 7| for many of the items here, like the ten
horns (#Da 7:7|) and hurling the stars (#Da 8:10|). The word
occurs in the Apocalypse alone in the N.T. {Seven diadems}
(\hepta diadêmata\). Old word from \diadeô\ (to bind around), the
blue band marked with white with which Persian kings used to bind
on the tiara, so a royal crown in contrast with \stephanos\
(chaplet or wreath like the Latin _corona_ as in #2:10|), in N.T.
only here, #13:1; 19:12|. If Christ as Conqueror has "many
diadems," it is not strange that Satan should wear seven (ten in
#13:1|).

12:4 {His tail} (\hê oura autou\). See #9:10,19|. {Draweth}
(\surei\). Present active indicative of \surô\, old verb, to
drag, here alone in the Apocalypse, but see #Joh 21:8|. {The
third part of the stars} (\to triton tôn asterôn\). Like a great
comet is this monster. See #Da 8:10|. Perhaps only the third is
meant to soften the picture as in #Re 8:7f|. {Did cast them}
(\ebalen autous\). Second aorist active indicative. Charles takes
this to refer to a war in heaven between the good angels and
Satan, with the fall of some angels (#Jude 1:6|). But John may
have in mind the martyrs before Christ (#Heb 11:32f.|) and after
Christ's ascension (#Mt 23:35|). {Stood} (\estêken\). Imperfect
active of a late verb, \stêkô\, from the perfect \hestêka\ of
\histêmi\, graphic picture of the dragon's challenge of the woman
who is about to give birth. {When she was delivered} (\hotan
tekêi\). Indefinite temporal clause with \hotan\ and the second
aorist active subjunctive of \tiktô\, "whenever she gives birth."
{That he might devour} (\hina kataphagêi\). Purpose clause with
\hina\ and the second aorist active subjunctive of \katesthiô\,
to eat up (down). Cf. #Jer 28:34|. This is what Pharaoh did to
Israel (#Ex 1:15-22; Ps 85:13; Isa 27:1; 51:9; Eze 29:3|).
Precisely so the devil tried to destroy the child Jesus on his
birth.

12:5 {She was delivered of a son} (\eteken huion\). Literally,
"she bore a son" (second aorist active indicative of \tiktô\). {A
man child} (\arsen\). So A C with the neuter \teknon\ or
\paidion\ in mind, as often in O.T. (\eteken arsen\, #Ex 1:16ff.;
2:2; Le 12:2,7; Isa 66:7; Jer 20:15|, etc.), but P and some
cursives read \arsena\ (masculine accusative), as in verse #13|
(\ton arsena\), while Aleph Q have \arrena\. The word is old
(either \arsên\ or \arrên\), as in #Mt 19:4|, only in this
chapter in the Apocalypse. It is really redundant after \huion\
(son), as in Tob. 6:12 (Aleph). {Who is to rule all the nations
with a rod of iron} (\hos mellei poimainein panta ta ethnê en
rabdôi sidêrâi\). See #2:27| for these words (from #Ps 2:9|)
applied there to victorious Christians also, and in #19:15| to
the triumphant Christian. His rule will go beyond the Jews (#Mt
2:6|). There is here, of course, direct reference to the birth of
Jesus from Mary, who thus represented in her person this "ideal
woman" (God's people). {Was caught unto God} (\hêrpasthê\). First
aorist passive indicative of \harpazô\, old verb for seizing or
snatching away, as in #Joh 10:12|, here alone in the Apocalypse.
Reference to the ascension of Christ, with omission of the
ministry, crucifixion, and resurrection of Christ because he is
here simply showing that "the Dragon's vigilance was futile"
(Swete). "The Messiah, so far from being destroyed, is caught up
to a share in God's throne" (Beckwith).

12:6 {Fled into the wilderness} (\ephugen eis tên erêmon\).
Second aorist active indicative of \pheugô\. Here, of course, not
Mary, but "the ideal woman" (God's people) of the preceding
verses, who fled under persecution of the dragon. God's people do
not at once share the rapture of Christ, but the dragon is unable
to destroy them completely. The phrases used here seem to be
reminiscent of #De 8:2ff.| (wanderings of Israel in the
wilderness), #1Ki 17:2f.| and #19:3f.| (Elijah's flight), I Macc.
2:29 (flight of the Jews from Antiochus Epiphanes), #Mt 2:13|
(flight of Joseph and Mary to Egypt), #Mr 13:14| (the flight of
Christians at the destruction of Jerusalem). {Where}
(\hopou--ekei\). Hebrew redundancy (where--there) as in #3:8;
8:9,9; 13:8,12; 17:9; 20:8|. {Prepared} (\hêtoimasmenon\).
Perfect passive predicate participle of \hetoimazô\, for which
verb see #Mt 20:23; Re 8:6; 9:7,15; 16:12; 19:7; 21:2|, and for
its use with \topos\ #Joh 14:2f.| and for the kind of fellowship
meant by it (#Ps 31:21; 2Co 13:13; Col 3:3; 1Jo 1:3|). {Of God}
(\apo tou theou\). "From (by) God," marking the source as God
(#9:18; Jas 1:13|). This anticipatory symbolism is repeated in
#12:13f|. {That there they may nourish her} (\hina ekei trephôsin
autên\). Purpose clause with \hina\ and the present for continued
action: active subjunctive according to A P though C reads
\trephousin\, present active indicative, as is possible also in
#13:17| and certainly so in #1Jo 5:20| (Robertson, _Grammar_, p.
984), a solecism in late vernacular Greek. The plural is
indefinite "they" as in #10:11; 11:9|. One MSS. has \trephetai\
(is nourished). The stereotyped phrase occurs here, as in
#11:2f.|, for the length of the dragon's power, repeated in
#12:14| in more general terms and again in #13:5|.

12:7 {There was war in heaven} (\egeneto polemos en tôi
ouranôi\). "There came to be war in heaven" (\egeneto\, not
\ên\). "Another \tableau\, not a \sêmeion\ (vv. #1,3|), but
consequent upon the two \sêmeia\ which precede it. The birth and
rapture of the Woman's Son issue in a war which invades the
\epourania\" (Swete). The reference is not to the original
rebellion of Satan, as Andreas held. As the coming of Christ
brought on fresh manifestations of diabolic power (#Mr 1:13; Lu
22:3,31; Joh 12:31; 14:30; 16:11|), just so Christ's return to
heaven is pictured as being the occasion of renewed attacks
there. We are not to visualize it too literally, but certainly
modern airplanes help us to grasp the notion of battles in the
sky even more than the phalanxes of storm-clouds (Swete). John
even describes this last conflict as in heaven itself. Cf. #Lu
10:18; 1Ki 22:1ff.; Job 1; 2; Zec 3:1ff|. {Michael and his
angels} (\ho Michaêl kai hoi aggeloi autou\). The nominative here
may be in apposition with \polemos\, but it is an abnormal
construction with no verb, though \egeneto\ (arose) can be
understood as repeated. Michael is the champion of the Jewish
people (#Da 10:13,21; 12:1|) and is called the archangel in #Jude
9|. {Going forth to war} (\tou polemêsai\). This genitive
articular infinitive is another grammatical problem in this
sentence. If \egeneto\ (arose) is repeated as above, then we have
the infinitive for purpose, a common enough idiom. Otherwise it
is anomalous, not even like #Ac 10:25|. {With the dragon} (\meta
tou drakontos\). On the use of \meta\ with \polemeô\ see #2:16;
13:4; 17:14| (nowhere else in N.T.). The devil has angels under
his command (#Mt 25:41|) and preachers also (#2Co 11:14f.|).
{Warred} (\epolemêsen\). Constative aorist active indicative of
\polemeô\, picturing the whole battle in one glimpse.

12:8 {And they prevailed not} (\kai ouk ischusan\). Here \kai\
equals "and yet" or "but." A few MSS. read the singular
\ischusen\ like \epolemêsen\, but wrongly so. {Neither was their
place found any more} (\oude topos heurethê autôn eti\). First
aorist passive indicative of \heuriskô\, to find. Probably
\autôn\ is the objective genitive (place for them), just as in
#20:11| \autois\ (dative, for them) is used with \topos ouch
heurethê\. The phrase occurs in #Da 2:35| Theod. and #Zec 10:10|.
The dragon is finally expelled from heaven (cf. #Job 1:6|),
though to us it seems a difficult conception to think of Satan
having had access to heaven.

12:9 {Was cast down} (\eblêthê\). Effective first aorist passive
indicative of \ballô\, cast down for good and all, a glorious
consummation. This vision of final victory over Satan is given by
Jesus in #Lu 10:18; Joh 12:31|. It has not come yet, but it is
coming, and the hope of it should be a spur to missionary
activity and zeal. The word megas (great) occurs here with
\drakôn\ as in #12:3|, and the whole picture is repeated in
#20:2|. The dragon in both places is identified with the old
serpent (#Ge 3:1ff.|) and called \archaios\ (from \archê\,
beginning), as Jesus said that the devil was a murderer "from the
beginning" (#Joh 8:44|). Both \diabolos\ (slanderer) and Satan
(\Satanâs\) are common in N.T. for this great dragon and old
serpent, the chief enemy of mankind. See on »Mt 4:1; Re 2:10| for
\diabolos\ and #Lu 10:18| for \Satanâs\. {The deceiver of the
whole world} (\ho planôn tên oikoumenên holên\). This is his aim
and his occupation, pictured here by the nominative articular
present active participle of \planaô\, to lead astray. For "the
inhabited world" see #Lu 2:1; Re 3:10; 16:14|. Satan can almost
"lead astray" the very elect of God (#Mt 24:24|), so artful is he
in his beguilings as he teaches us how to deceive ourselves (#1Jo
1:8|). {He was cast down to the earth} (\eblêthê eis tên gên\).
Effective aorist repeated from the beginning of the verse. "The
earth was no new sphere of Satan's working" (Swete). {Were cast
down} (\eblêthêsan\). Triple use of the same verb applied to
Satan's minions. The expulsion is complete.

12:10 {A great voice saying} (\phônên megalên legousan\).
Accusative after \êkousa\ in this phrase as in #5:11; 10:4; 14:2;
18:4|, but the genitive \phônês legousês\ in #11:12; 14:13|. We
are not told whence this voice or song comes, possibly from one
of the twenty-four elders (Swete) or some other heavenly beings
(#11:15|) who can sympathize with human beings (#19:10|), the
martyrs in heaven (Charles). {Now is come} (\arti egeneto\).
\Arti\ (#Joh 13:33|) shows how recent the downfall of Satan here
proleptically pictured as behind us in time (aorist tense
\egeneto\). {The salvation} (\hê sôtêria\). Here "the victory" as
in #7:10; 19:1|. {The power} (\hê dunamis\). Gods power over the
dragon (cf. #7:12; 11:17; 19:1|). {The kingdom} (\hê basileia\).
"The empire of God" as in #11:15|. {The authority of his Christ}
(\hê exousia tou Christou autou\). Which Christ received from the
Father (#Mt 28:18; Joh 17:2|). See #11:15| (#Ps 2:2|) for "his
Anointed." {The accuser} (\ho katêgôr\). The regular form,
\katêgoros\, occurs in #Joh 8:10; Ac 23:30,35; 25:16,18| and in
many MSS. here in #Re 12:10|, but A reads \katêgôr\, which
Westcott and Hort accept. It was once considered a Greek
transliteration of a Hebrew word, but Deissmann (_Light_, etc.,
p. 93f.) quotes it from a vernacular magical papyrus of the
fourth century A.D. with no sign of Jewish or Christian
influence, just as \diakôn\ appears as a vernacular form of
\diakonos\. Only here is the word applied to Satan in the N.T. In
late Judaism Satan is the accuser, and Michael the defender, of
the faithful. {Of our brethren} (\tôn adelphôn hêmôn\). The
saints still on earth battling with Satan and his devices. {Which
accuseth them} (\ho katêgorôn autous\). Articular present active
participle of \katêgoreô\, old verb, to accuse, usually with the
genitive of the person (#Joh 5:45|), but here with the
accusative. This is the devil's constant occupation (#Job
1:6f.|). {Day and night} (\hêmeras kai nuktos\). Genitive of
time. "By day and by night."

12:11 {They overcame him} (\autoi enikêsan\). First aorist active
indicative of \nikaô\, the verb used by Jesus of his own victory
(#Joh 16:33|) and about him (#Re 3:21; 5:5|). "The victory of the
martyrs marks the failure of Satan's endeavours" (Swete).
{Because of the blood of the Lamb} (\dia to haima tou arniou\).
As in #1:5; 5:6,9; 7:14|. The blood of Christ is here presented
by \dia\ as the ground for the victory and not the means, as by
\en\ in #1:5; 5:9|. Both ideas are true, but \dia\ with the
accusative gives only the reason. The blood of Christ does
cleanse us from sin (#Joh 1:29; 1Jo 1:7|). Christ conquered
Satan, and so makes our victory possible (#Lu 11:21f.; Heb
2:18|). "Thus the Lamb is the true \sunêgoros\ (like Michael) of
the New Israel, its \paraklêtos pros ton patera\ (#1Jo 2:1|)"
(Swete). {Because of the Word of their testimony} (\dia ton logon
tês marturias autôn\). The same use of \dia\, "because of their
testimony to Jesus" as in John's own case in #1:9|. These martyrs
have been true to their part. {They loved not their life even
unto death} (\ouk êgapêsan ten psuchên autôn achri thanatou\).
First aorist active indicative of \agapaô\. They did resist "unto
blood" (\mechris haimatos\ #Heb 12:4|) and did not put their own
lives before loyalty to Christ. There is a direct reference to
the words of Jesus in #Joh 12:25| as illustrated also in #Mr
8:35; Mt 10:39; 16:25; Lu 9:24; 17:33|. Paul's own example is
pertinent (#Ac 21:13; Php 1:20ff.|). Jesus himself had been
"obedient unto death" (#Php 2:8|). These martyrs seem to be still
alive on earth, but their heroism is proleptically pictured.

12:12 {Therefore} (\dia touto\). "For this reason" as in #7:15;
18:8| (15 times in John's Gospel, Charles notes). It points back
to verse #10|. {Rejoice} (\euphrainesthe\). Present middle
imperative of \euphrainô\ as in #11:10; 18:20|. {O heavens} (\hoi
ouranoi\). Plural here alone in the Apocalypse, though common
elsewhere in the N.T. Satan is no longer in the heavens. {They
that dwell therein} (\hoi en autois skênountes\). Present active
articular participle of \skênoô\ (see #7:15; 13:6|) to dwell
(tabernacle) as of Christ in #Joh 1:14| and of God in #Re 21:3|.
The inhabitants of heaven (angels and saints) have cause to
rejoice, and earth reason to mourn. {Woe for the earth and for
the sea} (\ouai tên gên kai tên thalassan\). The accusative after
\ouai\ as in #8:13|, but nominative in #18:10,16,19| in place of
the usual dative (#Mt 11:21; 18:7|, etc.). {Is gone down}
(\katebê\). Second aorist (effective) active indicative of
\katabainô\, "did go down." {But a short time} (\oligon kairon\).
Accusative of extent of time, "a little time." The devil's
departure from his warfare in the heavens reveals (\eidôs\,
knowing, perfect active participle) to him that his time for
doing harm to men is limited, and hence his great wrath
(\thumon\, boiling rage).

12:13 {He persecuted} (\ediôxen\). First aorist active participle
of \diôkô\, to pursue, to chase, hostile pursuit here as in #Mt
5:10f.; 10:23|, etc. John now, after the "voice" in #10-13|,
returns to the narrative in verse #9|. The child was caught away
in verse #5|, and now the woman (the true Israel on earth) is
given deadly persecution. Perhaps events since A.D. 64 (burning
of Rome by Nero) amply illustrated this vision, and they still do
so. {Which} (\hêtis\). "Which very one."

12:14 {There were given} (\edothêsan\). As in #8:2; 9:1,3|. {The
two wings of the great eagle} (\hai duo pteruges tou aetou tou
megalou\). Not the eagle of #8:13|, but the generic use of the
article. Every eagle had two wings. Probably here, as in #Mt
24:28|, the griffon or vulture rather than the true eagle is
pictured. For the eagle in the O.T. see #Ex 19:4; Isa 40:31; Job
9:26; Pr 24:54|. {That she might fly} (\hina petêtai\). Purpose
clause with \hina\ and present middle subjunctive of \petomai\,
old verb, to fly, in N.T. only in the Apocalypse (#4:7; 8:13;
12:14; 14:6; 19:17|). Resumption of the details in verse #6|
(which see) about the "wilderness," her "place," the redundant
\ekei\ with \hopou\, the "time and times, and half a time"
(\kairon kai kairous kai hêmisu\), 1260 days, but with
\trephetai\ (present passive indicative) instead of \trephôsin\
(general plural of the present active subjunctive), and with the
addition of "from the face of the serpent" (\apo prosôpou tou
opheôs\), because the serpent rules the earth for that period.
"To the end of the present order the Church dwells in the
wilderness" (Swete), and yet we must carry on for Christ.

12:15 {Water as a flood} (\hudôr hôs potamon\). "Water as a
river," accusative case after \ebalen\ (cast). The serpent could
not follow the woman or stop her flight and so sought to drown
her. {That he might cause her to be carried away by the stream}
(\hina autên potamophorêton poiêsêi\). Purpose clause with \hina\
and the first aorist active subjunctive of \poieô\. For this use
of \poieô\ see #17:16|. This compound verbal \potamophorêton\ in
the predicate accusative (\potamos\, river, \phorêton\ from
\phoreô\, to bear) was not coined by John, but occurs in a
papyrus of B.C. 110 and in several others after N.T. times. It
means simply "carried away by the river."

12:16 {Helped the woman} (\eboêthêsen têi gunaiki\). First aorist
active indicative of \boêtheô\, old verb with the dative as in
#Heb 2:18|, which see. Herodotus tells of the Lycus disappearing
underground near Colossae. But this vivid symbol is not dependent
on historical examples. {Swallowed up} (\katepien\). Second
aorist active indicative of \katapinô\, literally "drank down."

12:17 {Waxed wroth} (\ôrgisthê\). First aorist (ingressive)
passive indicative of \orgizomai\, "became angry." {With the
woman} (\epi têi gunaiki\). "At the woman," "because of the
woman." {Went away} (\apêlthen\). "Went off" in his rage to make
war with the scattered followers of the Lamb not in the
wilderness, perhaps an allusion to #Ge 3:15|. The devil carries
on relentless war with all those "which keep the commandments of
God and hold the testimony of Jesus" (\tôn têrountôn tas entolas
tou theou kai echontôn tên marturian Iêsou\). These two marks
excite the wrath of the devil then and always. Cf. #1:9; 6:9;
14:12; 19:10; 20:4|.