Յայտնութիւն / Revelation - 12 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is generally agreed by the most learned expositors that the narrative we have in this and the two following chapters, from the sounding of the seventh trumpet to the opening of the vials, is not a prediction of things to come, but rather a recapitulation and representation of things past, which, as God would have the apostle to foresee while future, he would have him to review now that they were past, that he might have a more perfect idea of them in his mind, and might observe the agreement between the prophecy and that Providence that is always fulfilling the scriptures. In this chapter we have an account of the contest between the church and antichrist, the seed of the woman and the seed of the serpent. I. As it was begun in heaven, ver. 1-11. II. As it was carried on in the wilderness, ver. 12, &c.
Adam Clarke: Commentary on the Bible - 1831
The woman clothed with the sun, and in travail, Rev 12:1, Rev 12:2. The great red dragon waiting to devour the child as soon as born, Rev 12:3, Rev 12:4. The woman is delivered of a son, who is caught up unto God; and she flees to the wilderness, Rev 12:5, Rev 12:6. The war in heaven between Michael and the dragon, Rev 12:7, Rev 12:8. The dragon and his angels are overcome and cast down to the earth; whereupon the whole heavenly host give glory to God, Rev 12:9-11. The dragon, full of wrath at his defeat, persecutes the woman, Rev 12:12, Rev 12:13. She flees to the wilderness, whither he attempts to pursue her; and he makes war with her seed, Rev 12:14-17.
Before I introduce the comment mentioned at the close of the preceding chapter, I think it necessary to state that the phraseology of the whole chapter is peculiarly rabbinical, and shall insert a few selections which may serve to illustrate some of the principal figures.
In Sohar Exod., fol. 47, col. 187, we find a mystical interpretation of Exo 21:22 : If men strive, and hurt a woman with child, so that her fruit depart - he shall be surely punished, as the woman's husband will lay upon him. "If men strive, i.e. Michael and Samael, and hurt a woman with child, i.e. the Israelitish Church, so that her fruit depart, hoc fit in exilio, he shall surely be punished, i.e., Samael. As the woman's husband, that is, the holy and blessed God."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 12:1, A woman clothed with the sun travails; Rev 12:4, The great red dragon stands before her, ready to devour her child; Rev 12:6, when she is delivered she flees into the wilderness; Rev 12:7, Michael and his angels fight with the dragon, and pRev_ail; Rev 12:13, The dragon, being cast down into the earth, persecutes the woman.
John Gill
INTRODUCTION TO REVELATION 12
This chapter contains a vision of two wonders or signs seen in heaven, a woman and a dragon, and an account of what followed thereon, war both in heaven and earth. The vision of the woman is in Rev_ 12:1, who is described by her being clothed with the sun; by her having the moon under her feet; by a crown of twelve stars on her head; and by her pregnancy, travail, pains, and cry. The vision of the dragon is in Rev_ 12:3, who is described by his size, a great one; by his colour, red; by the number of his heads and horns, and the crowns on the former; by the force and strength of his tail, drawing and casting: down to the earth the third part of the stars of heaven; and by his position, standing before the woman, in order to devour her child when born. Next follows an account of the birth of her child, and what became of that and her: the child is said to be a man child, is described as a monarch, and as advanced to great honour and dignity; but she flies into the wilderness, where a place is prepared for her of God, and where she is hid for the space of 1260 days, Rev_ 12:5; upon this ensues a war in heaven; the combatants on one side were Michael and his angels, and on the other the dragon and his; the issue of which was, that the latter were conquered, and cast out into the earth, Rev_ 12:7, on account of which victory a triumphant song is sung by the inhabitants of heaven, because of salvation and strength that were come to them; and because of the kingdom and power of Christ, which now took place; and because of the ejection of Satan, the accuser of their brethren; in which song also notice is taken of the manner in which Satan was overcome by those he accused, by the blood of the Lamb, by the word of their testimony, and by their death; and it is concluded with an apostrophe to those that dwell in heaven, calling on them to rejoice, and to the inhabitants of the earth denouncing woe to them, because the devil was among them, whose wrath was great, his time being short, Rev_ 12:10. Next follow the dragon's persecution of the woman, and her flight into the wilderness, and the care took of her there, as before described, Rev_ 12:13; then the method the serpent took to annoy her, the help she received from the earth, and the wrath of the dragon upon that; which put him upon making war with the remnant of her seed, who kept the commandments of God, and had the testimony of Jesus, Rev_ 12:15.
12:112:1: Եւ նշան մեծ երեւեցաւ յերկինս. կին մի արկեալ զիւրեւ զարեգակն, եւ լուսին ՚ի ներքոյ ոտից նորա. եւ ՚ի վերայ գլխոյ նորա պսա՛կ աստեղեայ յերկոտասանից[5228]: [5228] Ոսկան. Արկեալ զիւրեաւ։ Ոմանք. Պսակ յաստեղաց երկոտասանից։
1 Եւ երկնքում մեծ նշան երեւաց. մի կին՝ արեգակն իր վրայ առած, լուսինն իր ոտքերի տակ եւ իր գլխի վրայ մի պսակ՝ տասներկու աստղերից:
12 Երկնքի մէջ մեծ նշան մը երեւցաւ։ Կին մը արեւը հագած էր ու լուսինը ձգած իր ոտքերուն տակ եւ իր գլխուն վրայ տասներկու աստղէ պսակ մը։
Եւ նշան մեծ երեւեցաւ յերկինս. կին մի արկեալ զիւրեւ զարեգակն, եւ լուսին ի ներքոյ ոտից նորա. եւ ի վերայ գլխոյ նորա պսակ աստեղեայ յերկոտասանից:

12:1: Եւ նշան մեծ երեւեցաւ յերկինս. կին մի արկեալ զիւրեւ զարեգակն, եւ լուսին ՚ի ներքոյ ոտից նորա. եւ ՚ի վերայ գլխոյ նորա պսա՛կ աստեղեայ յերկոտասանից[5228]:
[5228] Ոսկան. Արկեալ զիւրեաւ։ Ոմանք. Պսակ յաստեղաց երկոտասանից։
1 Եւ երկնքում մեծ նշան երեւաց. մի կին՝ արեգակն իր վրայ առած, լուսինն իր ոտքերի տակ եւ իր գլխի վրայ մի պսակ՝ տասներկու աստղերից:
12 Երկնքի մէջ մեծ նշան մը երեւցաւ։ Կին մը արեւը հագած էր ու լուսինը ձգած իր ոտքերուն տակ եւ իր գլխուն վրայ տասներկու աստղէ պսակ մը։
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12:11: И явилось на небе великое знамение: жена, облеченная в солнце; под ногами ее луна, и на главе ее венец из двенадцати звезд.
12:1  καὶ σημεῖον μέγα ὤφθη ἐν τῶ οὐρανῶ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα,
12:1. Καὶ (And) σημεῖον (a-signlet-of) μέγα (great) ὤφθη (it-was-beheld) ἐν (in) τῷ (unto-the-one) οὐρανῷ, (unto-a-sky,"γυνὴ (a-woman) περιβεβλημένη (having-had-come-to-be-casted-about) τὸν (to-the-one) ἥλιον, (to-a-sun,"καὶ (and) ἡ (the-one) σελήνη (a-moon) ὑποκάτω (under-down-unto-which) τῶν (of-the-ones) ποδῶν (of-feet) αὐτῆς, (of-it,"καὶ (and) ἐπὶ (upon) τῆς (of-the-one) κεφαλῆς (of-a-head) αὐτῆς (of-it) στέφανος (a-wreath) ἀστέρων (of-stars) δώδεκα, (of-two-ten,"
12:1. et signum magnum paruit in caelo mulier amicta sole et luna sub pedibus eius et in capite eius corona stellarum duodecimAnd a great sign appeared in heaven: A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.
1. And a great sign was seen in heaven; a woman arrayed with the sun, and the moon under her feet, and upon her head a crown of twelve stars;
12:1. And a great sign appeared in heaven: a woman clothed with the sun, and the moon was under her feet, and on her head was a crown of twelve stars.
12:1. And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:

1: И явилось на небе великое знамение: жена, облеченная в солнце; под ногами ее луна, и на главе ее венец из двенадцати звезд.
12:1  καὶ σημεῖον μέγα ὤφθη ἐν τῶ οὐρανῶ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα,
12:1. et signum magnum paruit in caelo mulier amicta sole et luna sub pedibus eius et in capite eius corona stellarum duodecim
And a great sign appeared in heaven: A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.
12:1. And a great sign appeared in heaven: a woman clothed with the sun, and the moon was under her feet, and on her head was a crown of twelve stars.
12:1. And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Пред глазами тайнозрителя явилось на небе великое знамение. "Явилось" употреблено в смысле "оказалось пред глазами", "внезапно стало видимым". Знамение есть такой символ, такое символическое явление, которое имеет знамение не только в отношении к цели, с которою оно употреблено, но и само по себе и в себе (2Кор. ХII:12). Знамение - небесного происхождения, и должно быть понимаемо и принимаемо как особенный способ откровения Бож. воли. Знамение это есть жена. - Самым справедливым мнением может быть признано то, которое принимается большинством толкователей и которое состоит в понимании под образом жены Христианской Церкви и притом на всем протяжении ее истории, от первых дней апостолов и кончая временем господства антихриста. Жена - это именно святая и славная Христова Церковь, какою она была с самого своего начала и какою она должна остаться до конца мира, - Церковь победоносная, Церковь всех и все освящающая божественною благодатью, Церковь, как верная жена, состоящая в неразрывном брачном союзе с Господом Иисусом Христом и постоянно рождающая новых и новых чад не только через обращение неверующих, но и через таинства крещения и покаяния. - Одеяние жены в солнце есть выражение высшей славы, чистоты и совершенства жены - Церкви. Луна при жене - с тою же целью, т.е. для придания ей большего света и большего блеска, для более очевидного обозначения ее прославленности и близости к небу. Этой цели служат и звезды, окружающие голову жены в виде (не короны) венца, говорящий о том, что ее слава есть следствие её победы, её личного достоинства. А то, что венец этот состоит именно из 12: звезд, ясно указывает на то, что Церковь Христова украшается двенадцатью апостолами.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Woman and the Dragon.A. D. 95.
1 And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: 2 And she being with child cried, travailing in birth, and pained to be delivered. 3 And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. 4 And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. 5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. 6 And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. 7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, 8 And prevailed not; neither was their place found any more in heaven. 9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. 10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. 11 And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.

Here we see that early prophecy eminently fulfilled in which God said he would put enmity between the seed of the woman and the seed of the serpent, Gen. iii. 15. You will observe,

I. The attempts of Satan and his agents to prevent the increase of the church, by devouring her offspring as soon as it was born; of this we have a very lively description in the most proper images.

1. We see how the church is represented in this vision. (1.) As a woman, the weaker part of the world, but the spouse of Christ, and the mother of the saints. (2.) As clothed with the sun, the imputed righteousness of the Lord Jesus Christ. Having put on Christ, who is the Sun of righteousness, she, by her relation to Christ, is invested with honourable rights and privileges, and shines in his rays. (3.) As having the moon under her feet (that is, the world); she stands upon it, but lives above it; her heart and hope are not set upon sublunary things, but on the things that are in heaven, where her head is. (4.) As having on her head a crown of twelve stars, that is, the doctrine of the gospel preached by the twelve apostles, which is a crown of glory to all true believers. (5.) As in travail, crying out, and pained to be delivered. She was pregnant, and now in pain to bring forth a holy progeny to Christ, desirous that what was begun in the conviction of sinners might end in their conversion, that when the children were brought to the birth there might be strength to bring forth, and that she might see of the travail of her soul.

2. How the grand enemy of the church is represented. (1.) As a great red dragon--a dragon for strength and terror--a red dragon for fierceness and cruelty. (2.) As having seven heads, that is, placed on seven hills, as Rome was; and therefore it is probable that pagan Rome is here meant. (3.) As having ten horns, divided into ten provinces, as the Roman empire was by Augustus Cæsar. (4.) As having seven crowns upon his head, which is afterwards expounded to be seven kings, ch. xvii. 10. (5.) As drawing with his tail a third part of the stars in heaven, and casting them down to the earth, turning the ministers and professors of the Christian religion out of their places and privileges and making them as weak and useless as he could. (6.) As standing before the woman, to devour her child as soon as it should be born, very vigilant to crush the Christian religion in its birth and entirely to prevent the growth and continuance of it in the world.

II. The unsuccessfulness of these attempts against the church; for, 1. She was safely delivered of a man-child (v. 5), by which some understand Christ, others Constantine, but others, with greater propriety, a race of true believers, strong and united, resembling Christ, and designed, under him, to rule the nations with a rod of iron; that is, to judge the world by their doctrine and lives now, and as assessors with Christ at the great day. 2. Care was taken of this child: it was caught up to God, and to his throne; that is, taken into his special, powerful, and immediate protection. The Christian religion has been from its infancy the special care of the great God and our Saviour Jesus Christ. 3. Care was taken of the mother as well as of the child, v. 6. She fled into the wilderness, a place prepared both for her safety and her sustenance. The church was in an obscure state, dispersed; and this proved her security, through the care of divine Providence. This her obscure and private state was for a limited time, not to continue always.

III. The attempts of the dragon not only proved unsuccessful against the church, but fatal to his own interests; for, upon his endeavour to devour the man-child, he engaged all the powers of heaven against him (v. 7): There was war in heaven. Heaven will espouse the quarrel of the church. Here observe,

1. The seat of this war--in heaven, in the church, which is the kingdom of heaven on earth, under the care of heaven and in the same interest.

2. The parties--Michael and his angels on one side, and the dragon and his angels on the other: Christ, the great Angel of the covenant, and his faithful followers; and Satan and all his instruments. This latter party would be much superior in number and outward strength to the other; but the strength of the church lies in having the Lord Jesus for the captain of their salvation.

3. The success of the battle: The dragon and his angels fought and prevailed not; there was a great struggle on both sides, but the victory fell to Christ and his church, and the dragon and his angels were not only conquered, but cast out; the pagan idolatry, which was a worshipping of devils, was extirpated out of the empire in the time of Constantine.

4. The triumphant song that was composed and used on this occasion, v. 10, 11. Here observe, (1.) How the conqueror is adored: Now have come salvation, strength, and the kingdom of our God, and the power of his Christ. Now God has shown himself to be a mighty God; now Christ has shown himself to be a strong and mighty Saviour; his own arm has brought salvation, and now his kingdom will be greatly enlarged and established. The salvation and strength of the church are all to be ascribed to the king and head of the church. (2.) How the conquered enemy is described. [1.] By his malice; he was the accuser of the brethren, and accused them before their God night and day; he appeared before God as an adversary to the church, continually bringing in indictments and accusations against them, whether true or false; thus he accused Job, and thus he accused Joshua the high priest, Zech. iii. 1. Though he hates the presence of God, yet he is willing to appear there to accuse the people of God. Let us therefore take heed that we give him no cause of accusation against us; and that, when we have sinned, we presently go in before the Lord, and accuse and condemn ourselves, and commit our cause to Christ as our Advocate. [2.] By his disappointment and defeat: he and all his accusations are cast out, the indictments quashed, and the accuser turned out of the court with just indignation. (3.) How the victory was gained. The servants of God overcame Satan, [1.] By the blood of the Lamb, as the meritorious cause. Christ by dying destroyed him that hath the power of death, that is, the devil. [2.] By the word of their testimony, as the great instrument of war, the sword of the Spirit, which is the word of God,--by a resolute powerful preaching of the everlasting gospel, which is mighty, through God, to pull down strongholds,--and by their courage and patience in sufferings; they loved not their lives unto the death, when the love of life stood in competition with their loyalty to Christ; they loved not their lives so well but they could give them up to death, could lay them down in Christ's cause; their love to their own lives was overcome by stronger affections of another nature; and this their courage and zeal helped to confound their enemies, to convince many of the spectators, to confirm the souls of the faithful, and so contributed greatly to this victory.
Adam Clarke: Commentary on the Bible - 1831
12:1: There appeared a great wonder in heaven; a woman clothed with the sun - That the woman here represents the true Church of Christ most commentators are agreed. In other parts of the Apocalypse, the pure Church of Christ is evidently portrayed by a woman. In Rev 19:7, a great multitude are represented as saying, "Let us be glad and rejoice, and give honor to him; for the marriage of the Lamb is come, and his Wife hath made herself ready." In Rev 21:9, an angel talks with St. John, saying, "Come hither, I will show thee the Bride, the Lamb's wife." That the Christian Church is meant will appear also from her being clothed with the sun, a striking emblem of Jesus Christ, the Sun of righteousness, the light and glory of the Church; for the countenance of the Son of God is as the sun shineth in his strength. The woman has: -
The moon under her feet - Bishop Newton understands this of the Jewish typical worship and indeed the Mosaic system of rites and ceremonies could not have been better represented, for it was the shadow of good things to come. The moon is the less light, ruling over the night, and deriving all its illumination from the sun; in like manner the Jewish dispensation was the bright moonlight night of the world, and possessed a portion of the glorious light of the Gospel. At the rising of the sun the night is ended, and the lunar light no longer necessary, as the sun which enlightens her shines full upon the earth; exactly in the same way has the whole Jewish system of types and shadows has been superseded by the birth, life, crucifixion, death, resurrection, ascension, and intercession of Jesus Christ. Upon the head of the woman is: -
A crown of twelve stars - A very significant representation of the twelve apostles, who were the first founders of the Christian Church, and by whom the Gospel was preached in great part of the Roman empire with astonishing success. "They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the Stars for ever and ever." Dan 12:3.
Albert Barnes: Notes on the Bible - 1834
12:1: And there appeared a great wonder in heaven - In that heavenly world thus disclosed, in the very presence of God, he saw the impressive and remarkable symbol which he proceeds to describe. The word "wonder" - σημεῖον sē meion - properly means something extraordinary, or miraculous, and is commonly rendered "sign." See Mat 12:38-39; Mat 16:1, Mat 16:3-4; Mat 24:3, Mat 24:24, Mat 24:30; Mat 26:48; Mar 8:11-12; Mar 13:4, Mar 13:22; Mar 16:17, Mar 16:20; in all which, and in numerous other places in the New Testament, it is rendered "sign," and mostly in the sense of "miracle." When used in the sense of a miracle, it refers to the fact that the miracle is a sign or token by which the divine power or purpose is made known. Sometimes the word is used to denote "a sign of future things" - a portent or presage of coming events; that is, some remarkable appearances which foreshadow the future. Thus in Mat 16:3; "signs of the times"; that is, the miraculous events which foreshadow the coming of the Messiah in his kingdom. So also in Mat 24:3, Mat 24:30; Mar 13:4; Luk 21:7, Luk 21:11. This seems to be the meaning here, that the woman who appeared in this remarkable manner was a portent or token of what was to occur.
A woman clothed with the sun - Bright, splendid, glorious, as if the sunbeams were her raiment. Compare Rev 1:16; Rev 10:1; see also Sol 6:10 - a passage which, very possibly, was in the mind of the writer when he penned this description: "Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?"
And the moon under her feet - The moon seemed to be under her feet. She seemed as if she stood on the moon, its pale light contrasted with the burning splendor of the sun, heightening the beauty of the whole picture. The woman, beyond all question, represents the church. See the notes on Rev 12:2. Is the splendor of the sunlight designed to denote the brightness of the gospel? Is the moon designed to represent the comparatively feeble light of the Jewish dispensation? Is the fact that she stood upon the moon, or that it was under her feet, designed to denote the superiority of the gospel to the Jewish dispensation? Such a supposition gives much beauty to the symbol, and is not foreign to the nature of symbolic language.
And upon her head a crown of twelve stars - A diadem in which there were placed twelve stars. That is, there were twelve sparkling gems in the crown which she wore. This would, of course, greatly increase the beauty of the vision; and there can be no doubt that the number twelve here is significant. If the woman here is designed to symbolize the church, then the number twelve has, in all probability, some allusion either to the twelve tribes of Israel as being a number which one who was born and educated as a Jew would be likely to use (compare Jam 1:1), or to the twelve apostles - an allusion which, it may be supposed, an apostle would be more likely to make. Compare Mat 19:28; Rev 21:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: there: Rev 12:3, Rev 11:19, Rev 15:1; Ch2 32:31; Mar 13:25; Act 2:19
wonder: or, sign, Mat 12:38, Mat 24:30; Luk 21:11, Luk 21:25
a woman: Isa 49:14-23, Isa 54:5-7, Isa 60:1-4; Hos 2:19, Hos 2:20; Joh 3:29; Co2 11:2; Eph 5:25-27, Eph 5:32
clothed: Rev 21:23; Psa 84:11; Isa 60:19, Isa 60:20, Isa 61:10; Mal 4:2; Rom 3:22, Rom 13:14; Gal 3:27
and the: Gal 6:14; Tit 2:11, Tit 2:12
crown: Rev 1:20, Rev 21:14; Isa 62:3; Zac 9:16
Geneva 1599
12:1 And (1) there appeared a great wonder in heaven; (2) a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:
(1) Until now it has been the general prophecy, comprehended in two parts, as I showed in (Rev. 11:1-19). Now will be declared the first part of this prophecy, in this and the next chapter and the latter part in the fourteenth, fifteenth and sixteenth chapters. To the first part, which is about the conflicting or militant Church belong two things. The beginning and the progress of the same in conflicts and Christian combats. Of which two the beginning of the Church is described in this chapter, and the progress of it in the chapter following. The beginning of the Christian Church we define as the first moment of the conception of Christ, until the time in which this church was weaned and taken away from the breast or milk of her mother: which is the time when the Church of the Jews with their city and temple was overthrown by the judgment of God. So we have in this chapter the story of 69 years and upwards. There are three parts to this chapter. The first, is the history of the conception and pregnancy in (Rev_ 12:1-4). The second, a history of the birth from (Rev_ 12:5-12). The third is about the woman who gave birth, to the end of the chapter. These several parts each have their conflicts. Therefore in the first part are two verses: and another of the lying in wait of the dragon against the child about to be born, in the next two verses. In the first point are these things, the description of the mother (Rev_ 12:1) and the pains of childbirth in (Rev_ 12:2) all shown to John from heaven. (2) A type of the true holy Church which was at that time in the Jewish nation. This Church (as is the state of the Catholic church) did in itself shine with glory given by God, immutable and unchangeable, and possessed the kingdom of heaven as the heir of it.
John Gill
12:1 And there appeared a great wonder in heaven,.... This vision begins a new account of things, and represents the church in the apostles' times, and purer ages of Christianity, and under the Heathen and Arian persecutions; after which an account is given of the beast, mentioned in Rev_ 11:7, of his rise, power, and reign, and then of the victories of the saints over him and of the vials of God's wrath upon him, and of his utter ruin and destruction; when comes on the marriage of the Lamb, and after that the first resurrection, and the thousand years' reign; and the whole is closed with a most beautiful description of the new Jerusalem state, which is the grand point and utmost period this prophetic book leads unto. This vision was seen "in heavens", whither John was called up to, Rev_ 4:1; and where the various scenes, in a visionary way, were acted, both before, and after this; and which was an emblem of the state of the church on earth: what was seen is called "a wonder" or "sign", it being very amazing to behold, and very significative of persons and things; and a "great" one, because it respects great affairs, and wonderful events relating to the state of the church in future times, as well as present: and the first thing seen and observed was
a woman: by whom is meant, not the virgin Mary, as highly favoured of God, and big with her firstborn son Jesus; though there may be an allusion to her, and in some things there is a likeness, as is by some observed; as Mary brought forth Christ corporeally, and God in the fulness of time sent forth his Son, made of a woman, so this woman brings forth Christ spiritually, or the manly birth of his kingdom in the world, or one that should be the instrument of enlarging his kingdom; and as Herod sought to destroy Christ in his infancy, and as soon as born, so the dragon here stands watching to destroy the manly birth as soon as brought forth; and as Joseph, with Mary, and her son, by a divine direction, fled into Egypt, where they continued during the reign of Herod, so to this woman are given two wings of an eagle, to flee into the wilderness, where she abides, and is nourished, during the reign of antichrist; and as Herod, after the flight of Mary, killed all the infants of Bethlehem, of two years of age, and under, that he might destroy her son, so the dragon casts out a flood of water after the woman, to carry her away, and makes war with the remnant of her seed; and as the son of Mary, after he had done his work, was taken up to heaven, and made Lord and Christ, so the man child, this woman brings forth, is caught up to God, and his throne, to rule all nations with a rod of iron. But Mary, and the birth of Christ, can never be intended in this vision, that affair being past and over, and would never be represented to John in this manner, who was well acquainted with it: nor is the church of God, among the Jews of the former dispensation, designed; who were highly honoured of God, on whom he shone forth at the giving of the law to them; who had his word and ordinances, to be a light unto them, and had the priests and prophets of the Lord among them; and whose crown and glory it was to descend from the twelve patriarchs; and who were in great expectation of, and most earnestly desired, and longed for, and were, as it were, in pain for the coming of the Messiah; but to what purpose could such a representation of them be made to John now? much less is the church of the Jews, or the Jewish synagogue, as it was at the coming and birth of here designed, which was an evil, wicked, and adulterous generation, and so bad as not to be declared by the tongue and pen of man, and therefore far from answering the description here; but the pure apostolic church is meant, or the church of Christ, as it was in the times of the apostles, and the first ages of Christianity: the description answers to the first of the seven churches, the church at Ephesus, and to the opening of the first seal; and the church apostolical is here called "a woman", because the church was not now in its infancy, in nonage, as under the former dispensation, but grown up, mature, and at full age; and because espoused and married to Christ her husband, to whom she now brought forth many children, in a spiritual sense, as she hereafter will bring forth many more; and, because of her beauty in the eyes of her Lord and husband, which is greatly desired, and highly commended by him; as also because of her weakness in herself her ministers and members, not being able to do anything without her husband, Christ, through whom she can do all things. And who is further described by her habit and attire,
clothed with the sun; which does not point at her future state in glory; see Mt 13:47; but to her then present state on earth; and is expressive of that clear light of Gospel doctrine, which shone out upon her, like the sun in its meridian glory, and of the heat of love to God, Christ, and his people, and zeal for his truths, ordinances, worship, and discipline, which appeared in her; and of that inward holiness of heart which made her all glorious within; and of the outward purity of life and conversation, which greatly adorned her; but, above all, of the righteousness of Christ, who is the sun of righteousness, and the Lord her righteousness; which righteousness, as it was doctrinally held forth by her in the clearest manner, was also as a garment on her, to cover, preserve, and beautify her; and is comparable to the sun for its glory and excellency, outshining that of angels and men; and for its spotless purity, being without any blemish or deficiency; and for its perpetuity, being an everlasting one, and even exceeding the sun in duration.
And the moon under her feet; the church is sometimes compared to the moon herself, because, as the moon receives its light from the sun, so she receives her light from Christ; and as the moon often changes, and has its various "phases" and appearances, so the church sometimes is in the exercise of grace, and sometimes not; sometimes under trials and persecutions, and at other times in rest and peace; one while retaining the doctrines and ordinances of the Gospel in their power and purity, and anon almost overrun with errors and superstition; but this cannot be the sense here. The common interpretation is, that it signifies the church's contempt of, and trampling upon all worldly things, which are changeable, perishing, and passing away; and which very well suits with the primitive saints, who did set their affections on things in earth, but on things in heaven, who sold their worldly possessions, and laid them at the apostles' feet. Brightman thinks, that, as the moon is a luminary, it may denote the light derived from the word of God, which was a lamp to her feet, and a lantern to her paths, by which her discipline and public worship were directed, and all the private actions of life were squared; which is no contemptible sense of the words: but I rather think the ceremonial law is intended, which is very fitly represented by the moon; it consisted much in the observation of new moons, and its solemn festivals were governed and regulated by them; see 2Chron 8:12. There was some light in it, and it gave light to the saints in the night of Jewish darkness; it pointed out Christ to them, and was their schoolmaster to teach and lead them to him; yet, like the moon, it was the lesser light, the light it gave was interior to that which the Gospel now gives; and as the moon has its shots had that its imperfections; had it been faultless, there had been no need of another, and a new dispensation, but that could make nothing perfect; and, as the moon, it was variable and changeable; it was but for a time, and is now done away; it is not only waxen old like the moon in the wane, but is entirely vanished away: and yet, though it was abolished by the death of Christ, it was kept up and maintained by many of the Jews, even of them that, believed: persons are naturally fond of ceremonies; and many had rather part with a doctrine of the Gospel than with an old custom, or an useless ceremony; and this was, in a great measure, the case of the Jews; see Acts 21:20; so that it was one of the greatest difficulties the Christian church had to grapple with, to get the ceremonial law under foot; for though it was under the feet of Christ, it was a long time ere it was under the feet of the church; and a wonder it was when it was accomplished. Mr. Daubuz has given a new interpretation of this clause; and by "the moon" he understands the Holy Ghost, the Governor of the church, next to Christ, his successor and Vicar, and the minister of him, the sun of righteousness; who is said to be "under the feet" of the church, to assist her in her labour, and in the bringing forth of her man child; and to support and sustain her followers and members; and to be a luminary to them, to guide them in their ways.
And upon her head a crown of twelve stars; by "stars" are meant the ministers of the Gospel, which Christ holds in his right hand, and the church here bears on her head, Rev_ 1:20. And these "twelve" have respect to the twelve apostles of Christ; and the "crown", which was composed of these stars, designs the doctrine which they preached; and this being on her "head", shows that it was in the beginning of this church state that the pure apostolic doctrine was embraced, professed, and held forth; for in the latter part of it there was a great decline, and falling off from it; in the times of the Apostle Paul, the mystery of iniquity began to work; and in John's time many antichrists were come into the world: and also this signifies, that the church openly owned the doctrine of the apostles, and was not ashamed of it before men, and publicly preached, and held it forth in her ministers, to all the world; and that this was her crown and glory, so long as she held it in its power, purity, and was both what she gloried in, and was a glory, an ornament to her: and this was also an emblem of her victory over her enemies, and of her future happiness, and pointed at the means of both; that it was by a faithful and steadfast adherence to the doctrine of the apostles that she overcame Satan, and all her spiritual enemies, and came to the possession of the crown of life and glory.
John Wesley
12:1 And a great sign was seen in heaven - Not only by St. John, but many heavenly spectators represented in the vision. A sign means something that has an uncommon appearance, and from which we infer that some unusual thing will follow. A woman - The emblem of the church of Christ, as she is originally of Israel, though built and enlarged on all sides by the addition of heathen converts; and as she will hereafter appear, when all her "natural branches are again "grafted in." She is at present on earth; and yet, with regard to her union with Christ, may be said to be in heaven, Eph 2:6. Accordingly, she is described as both assaulted and defended in heaven, Rev_ 12:4, Rev_ 12:7. Clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars - These figurative expressions must he so interpreted as to preserve a due proportion between them. So, in Joseph's dream, the sun betokened his father; the moon, his mother; the stars, their children. There may be some such resemblance here; and as the prophecy points out the "power over all nations," perhaps the sun may betoken the Christian world; the moon, the Mahometans, who also carry the moon in their ensigns; and the crown of twelve stars, the twelve tribes of Israel; which are smaller than the sun and moon. The whole of this chapter answers the state of the church from the ninth century to this time.
Robert Jamieson, A. R. Fausset and David Brown
12:1 VISION OF THE WOMAN, HER CHILD, AND THE PERSECUTING DRAGON. (Rev. 12:1-17)
This episode (Rev. 12:1-15:8) describes in detail the persecution of Israel and the elect Church by the beast, which had been summarily noticed, Rev_ 11:7-10, and the triumph of the faithful, and torment of the unfaithful. So also the sixteenth through twentieth chapters are the description in detail of the judgment on the beast, &c., summarily noticed in Rev_ 11:13, Rev_ 11:18. The beast in Rev_ 12:3, &c., is shown not to be alone, but to be the instrument in the hand of a greater power of darkness, Satan. That this is so, appears from the time of the eleventh chapter being the period also in which the events of the twelfth and thirteenth chapters take place, namely, 1260 days (Rev_ 12:6, Rev_ 12:14; Rev_ 13:5; compare Rev_ 11:2-3).
great--in size and significance.
wonder--Greek, "sign": significant of momentous truths.
in heaven--not merely the sky, but the heaven beyond just mentioned, Rev_ 11:19; compare Rev_ 12:7-9.
woman clothed with the sun . . . moon under her feet--the Church, Israel first, and then the Gentile Church; clothed with Christ, "the Sun of righteousness." "Fair as the moon, clear as the sun." Clothed with the Sun, the Church is the bearer of divine supernatural light in the world. So the seven churches (that is, the Church universal, the woman) are represented as light-bearing candlesticks (Rev_ 1:12, Rev_ 1:20). On the other hand, the moon, though standing above the sea and earth, is altogether connected with them and is an earthly light: sea, earth, and moon represent the worldly element, in opposition to the kingdom of God--heaven, the sun. The moon cannot disperse the darkness and change it into-day: thus she represents the world religion (heathenism) in relation to the supernatural world. The Church has the moon, therefore, under her feet; but the stars, as heavenly lights, on her head. The devil directs his efforts against the stars, the angels of the churches, about hereafter to shine for ever. The twelve stars, the crown around her head, are the twelve tribes of Israel [AUBERLEN]. The allusions to Israel before accord with this: compare Rev_ 11:19, "the temple of God"; "the ark of His testament." The ark lost at the Babylonian captivity, and never since found, is seen in the "temple of God opened in heaven," signifying that God now enters again into covenant with His ancient people. The woman cannot mean, literally, the virgin mother of Jesus, for she did not flee into the wilderness and stay there for 1260 days, while the dragon persecuted the remnant of her seed (Rev_ 12:13-17) [DE BURGH]. The sun, moon, and twelve stars, are emblematical of Jacob, Leah, or else Rachel, and the twelve patriarchs, that is, the Jewish Church: secondarily, the Church universal, having under her feet, in due subordination, the ever changing moon, which shines with a borrowed light, emblem of the Jewish dispensation, which is now in a position of inferiority, though supporting the woman, and also of the changeful things of this world, and having on her head the crown of twelve stars, the twelve apostles, who, however, are related closely to Israel's twelve tribes. The Church, in passing over into the Gentile world, is (1) persecuted; (2) then seduced, as heathenism begins to react on her. This is the key to the meaning of the symbolic woman, beast, harlot, and false prophet. Woman and beast form the same contrast as the Son of man and the beasts in Daniel. As the Son of man comes from heaven, so the woman is seen in heaven (Rev_ 12:1). The two beasts arise respectively out of the sea (compare Dan 7:3) and the earth (Rev_ 13:1, Rev_ 13:11): their origin is not of heaven, but of earth earthy. Daniel beholds the heavenly Bridegroom coming visibly to reign. John sees the woman, the Bride, whose calling is heavenly, in the world, before the Lord's coming again. The characteristic of woman, in contradistinction to man, is her being subject, the surrendering of herself, her being receptive. This similarly is man's relation to God, to be subject to, and receive from, God. All autonomy of the human spirit reverses man's relation to God. Woman-like receptivity towards God constitutes faith. By it the individual becomes a child of God; the children collectively are viewed as "the woman." Humanity, in so far as it belongs to God, is the woman. Christ, the Son of the woman, is in Rev_ 12:5 emphatically called "the MAN-child" (Greek, "huios arrheen," "male-child"). Though born of a woman, and under the law for man's sake, He is also the Son of God, and so the HUSBAND of the Church. As Son of the woman, He is "'Son of man"; as male-child, He is Son of God, and Husband of the Church. All who imagine to have life in themselves are severed from Him, the Source of life, and, standing in their own strength, sink to the level of senseless beasts. Thus, the woman designates universally the kingdom of God; the beast, the kingdom of the world. The woman of whom Jesus was born represents the Old Testament congregation of God. The woman's travail-pains (Rev_ 12:2) represent the Old Testament believers' ardent longings for the promised Redeemer. Compare the joy at His birth (Is 9:6). As new Jerusalem (called also "the woman," or "wife," Rev_ 21:2, Rev_ 21:9-12), with its twelve gates, is the exalted and transfigured Church, so the woman with the twelve stars is the Church militant.
12:212:2: Եւ էր յղի՛. եւ ճչէ՛ր յերկնելն, եւ բազում վշտօք մե՛րձ էր ՚ի ծնանել:
2 Նա յղի էր ու ճչում էր երկունքի մէջ եւ բազում ցաւերով մօտ էր ծնելու:
2 Ան յղի էր ու երկունքի մէջ ըլլալով ծնանելու համար շատ նեղութիւն քաշելով՝ կը պոռար։
Եւ էր յղի, եւ ճչէր յերկնելն, եւ բազում վշտօք մերձ էր ի ծնանել:

12:2: Եւ էր յղի՛. եւ ճչէ՛ր յերկնելն, եւ բազում վշտօք մե՛րձ էր ՚ի ծնանել:
2 Նա յղի էր ու ճչում էր երկունքի մէջ եւ բազում ցաւերով մօտ էր ծնելու:
2 Ան յղի էր ու երկունքի մէջ ըլլալով ծնանելու համար շատ նեղութիւն քաշելով՝ կը պոռար։
zohrab-1805▾ eastern-1994▾ western am▾
12:22: Она имела во чреве, и кричала от болей и мук рождения.
12:2  καὶ ἐν γαστρὶ ἔχουσα, καὶ κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν.
12:2. καὶ (and) ἐν (in) γαστρὶ (unto-a-stomach) ἔχουσα: (holding) καὶ (and) κράζει ( it-clamoreth-to ) ὠδίνουσα ( panging ) καὶ ( and ) βασανιζομένη ( being-abraded-to ) τεκεῖν . ( to-have-had-produced )
12:2. et in utero habens et clamat parturiens et cruciatur ut pariatAnd being with child, she cried travailing in birth: and was in pain to be delivered.
2. and she was with child: and she crieth out, travailing in birth, and in pain to be delivered.
12:2. And being with child, she cried out while giving birth, and she was suffering in order to give birth.
12:2. And she being with child cried, travailing in birth, and pained to be delivered.
And she being with child cried, travailing in birth, and pained to be delivered:

2: Она имела во чреве, и кричала от болей и мук рождения.
12:2  καὶ ἐν γαστρὶ ἔχουσα, καὶ κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν.
12:2. et in utero habens et clamat parturiens et cruciatur ut pariat
And being with child, she cried travailing in birth: and was in pain to be delivered.
12:2. And being with child, she cried out while giving birth, and she was suffering in order to give birth.
12:2. And she being with child cried, travailing in birth, and pained to be delivered.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4: Жена имела во чреве и кричала, так наступило время ее родов. Эти мучения - муки и труды Христианской Церкви, которые испытывает она при рождении - приобретении каждого нового члена, при обращении заблуждающихся, при раскаянии грешника [Св. Ипполит, Primasius, Kliefoth], и относятся вообще по всему времени существования Христ. Церкви. Знамение дракона Иоанн также видит на небе, что означает лишь то, что его образ был замечен на небесном своде, где явился и образ жены. Дракон, будучи морским чудовищем (Ис LI:34), обратился в символ изображения земной силы, владыки мира. Поэтому диавол, как князь мира сего, является в Апокалипсисе под образом дракона. Это подтверждается и 9: ст., где великий дракон прямо называется своим именем, как диавол и сатана [Св. Викторин, Андрей Кесар. Hengstenberg, Kliefoth и др.]. И дальнейшие черты, которыми Иоанн описывает дракона, могут быть приложимы только лишь к диаволу и к его борьбе с Христианской Церковью. - Красный, огненный цвет дракона указывает главным образом на то, что диавол есть общий виновник гнева и зла на земле и останется таковым до конца; цвет огня означает также и силу истребительного и губительного свойства диавольской природы. - Головы диавола - дракона означают его диавольскую мудрость, мудрость века сего, а десять рогов - его могущество, как властителя всего мира. На это же самое указывают и диадемы, как царское головное украшение. - Хвост диавола - это обнаружение его существа и греховной воли, пример его греховного поступка. Поэтому небесные звезды суть небесное воинство, надземные создания, ангелы, которых увлек диавол своим примером, и не только сам по своей греховности и неповиновению отпадает от Бога, но к тому же побуждает и других Ангелов. Они, последуя ему, оставляют свое небесное жилище, свою нравственную близость к Господу Богу и все свои силы употребляют на распространения зла и греха на земле среди людей. Упоминание же о третьей части говорит не о точном математическом числе, но о числе достаточно большом, хотя и меньшем, чем то, которое осталось верным Господу. - Если под женою нужно разуметь Христианскую Церковь в ее идеале, то положение диавола перед нею нужно рассматривать как приготовление его вступить с нею в открытую борьбу; и его намерение пожрать будущего младенца можно понимать в смысле причинить развращение и нравственную гибель.
Adam Clarke: Commentary on the Bible - 1831
12:2: And she being with child cried, travailing in birth, etc. - This, when taken in connection with the following verses, is a striking figure of the great persecution which the Church of Christ should suffer under the heathen Roman emperors, but more especially of that long and most dreadful one under Diocletian. The woman is represented as Being with child, to show that the time would speedily arrive when God's patient forbearance with the heathen would be terminated, and that a deliverer should arise in the Christian world who would execute the Divine vengeance upon paganism.
Albert Barnes: Notes on the Bible - 1834
12:2: And she being with child cried, travailing in birth ... - That is, there would be something which would be properly represented by a woman in such circumstances.
The question now is, what is referred to by this woman? And here it need hardly be said that there has been, as in regard to almost every other part of the Book of Revelation, a great variety of interpretations. It would be endless to undertake to examine them, and would not be profitable if it could be done; and it is better, therefore, and more in accordance with the design of these notes, to state briefly what seems to me to be the true interpretation:
(1) The woman is evidently designed to symbolize the church; and in this there is a pretty general agreement among interpreters. The image, which is a beautiful one, was very familiar to the Jewish prophets. See the notes on Isa 1:8; Isa 47:1; compare Ezek. 16.
(2) but still the question arises, to what time this representation refers: whether to the church before the birth of the Saviour, or after? According to the former of these opinions, it is supposed to refer to the church as giving birth to the Saviour, and the "man child" that is born Rev 12:5 is supposed to refer to Christ, who "sprang from the church" - κατὰ σάρκα kata sarka - according to the flesh (Prof. Stuart, vol. 2, p. 252). The church, according to this view, is not simply regarded as Jewish, but, in a more general and theocratic sense, as "the people of God." "From the Christian church, considered as Christian, he could not spring; for this took its rise only after the time of his public ministry. But from the bosom of the "people of God" the Saviour came. This church Judaical indeed (at the time of his birth) in respect to rites and forms, but to become Christian after he had exercised his ministry in the midst of it, might well be represented here by the woman which is described in Rev_. 12." (Prof. Stuart). But to this view there are some, as it seems to me, unanswerable objections. For:
(a) there seems to be a harshness and incongruity in representing the Saviour as the Son of the church, or representing the church as giving birth to him. Such imagery is not found elsewhere in the Bible, and is not in accordance with the language which is employed, where Christ is rather represented as the Husband of the church than the Son: "Prepared as a bride adorned for her husband," Rev 21:2. "I will show thee the bride, the Lamb's wife," Rev 21:9; compare Isa 54:5; Isa 61:10; Isa 62:5.
(b) If this interpretation be adopted, then this must refer to the Jewish church, and thus the woman will personify the Jewish community before the birth of Christ. But this seems contrary to the whole design of the Apocalypse, which has reference to the Christian church, and not to the ancient dispensation.
(c) If this interpretation be adopted, then the statement about the dwelling in the wilderness for a period of 1260 days or years Rev 12:14 must be assigned to the Jewish community - a supposition every way improbable and untenable. In what sense could this be true? When did anything happen to the Jewish people that could, with any show of probability, be regarded as the fulfillment of this?
(d) It, may be added, that the statement about the "man child" Rev 12:5 is one that can with difficulty be reconciled to this supposition. In what sense was this true, that the "man child" was "caught up unto God, and to his throne?" The Saviour, indeed, ascended to heaven, but it was not, as here represented, that he might be protected from the danger of being destroyed; and when he did ascend, it was not as a helpless and unprotected babe, but as a man in the full maturity of his powers. The other opinion is, that the woman here refers to the Christian church, and that the object is to represent that church as about to be enlarged - represented by the condition of the woman, Rev 12:2. A beautiful woman appears, clothed with light - emblematic of the brightness and purity of the church; with the moon under her feet - the ancient and comparatively obscure dispensation now made subordinate and humble; with a glittering diadem of twelve stars on her head - the stars representing the usual well-known division of the people of God into twelve parts - as the stars in the American flag denote the original states of the Union; and in a condition Rev 12:2 which showed that the church was to be increased.
The time there referred to is at the early period of the history of the church, when, as it were, it first appears on the theater of things, and going forth in its beauty and majesty over the earth. John sees this church, as it was about to spread in the world, exposed to a mighty and formidable enemy - a hateful dragon - stationing itself to pRev_ent its increase, and to accomplish its destruction. From that impending danger it is protected in a manner that would he well represented by the saving of the child of the woman, and bearing it up to heaven, to a place of safety - an act implying that, notwithstanding all dangers, the progress and enlargement of the church was ultimately certain. In the meantime, the woman herself flees into the wilderness - an act representing the obscure, and humble, and persecuted state of the church - until the great controversy is determined which is to have the ascendency - God or the Dragon. In favor of this interpretation, the following considerations may be suggested:
(a) It is the natural and obvious interpretation.
(b) If it be admitted that John meant to describe what occurred in the world at the time when the true church seemed to be about to extend itself over the earth, and when that prosperity was checked by the rise of the papal power, the symbol employed would be strikingly expressive and appropriate.
(c) It accords with the language elsewhere used in the Scriptures when referring to the increase of the church. "Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? As soon as Zion travailed, she brought forth her children," Isa 66:7-8. "Sing, O barren, thou that didst not bear; for more are the children of the desolate than the children of the married wife, saith the Lord," Isa 54:1. "The children which thou shalt have, after thou shalt have lost the other, shall say again in thy ears, The place is too strait for me; give place to me that I may dwell," Isa 49:20. The comparison of the church to a woman as the mother of children, is one that is very common in the Scriptures.
(d) The future destiny of the child and of the woman agrees with this supposition. The child is caught up to heaven, Rev 12:5 - emblematic of the fact that God will protect the church, and not suffer its increase to be cut off and destroyed; and the woman is driven for 1260 years into the wilderness and nourished there, Rev 12:14 - emblematic of the long period of obscurity and persecution in the true church, and yet of the fact that it would be protected and nourished. The design of the whole, therefore, I apprehend, is to represent the peril of the church at the time when it was about to be greatly enlarged, or in a season of prosperity, from the rise of a formidable enemy that would stand ready to destroy it. I regard this, therefore, as referring to the time of the rise of the papacy, when, but for that formidable, corrupting, and destructive power, it might have been hoped that the church would have spread all over the world. In regard to the rise of that power, see all that I have to say, or can say, in the notes on Dan 7:24-28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: travailing: Rev 12:4; Isa 53:11, Isa 54:1, Isa 66:7, Isa 66:8; Mic 5:3; Joh 16:21; Gal 4:19, Gal 4:27
Geneva 1599
12:2 And (3) she being with child cried, travailing in birth, and pained to be delivered.
(3) For this is the barren woman who had not given birth; (Is 45:1; Gal 4:27). She cried out with good cause, and was tormented at that time, when in the judgment of all she seemed near to death, about to die because of her weakness and poverty.
John Gill
12:2 And she being big with child,.... Which may be expressive of the fruitfulness of the church in bearing and bringing forth many souls to Christ, and which were very numerous in this period of time, when it was said of Zion that this and that man was born in her; and particularly of her pregnancy with the kingdom of Christ, to be brought forth, and set up in the Roman empire, under the influence of a Roman emperor: and this being her case, she
cried, travailing in birth, and pained to be delivered; which are metaphors taken from a woman in travail; and may either denote the earnest cries and fervent prayers of the members of the church, and the laborious and painful ministrations of the preachers of the Gospel for the conversion of souls, and especially for the setting up of the kingdom of Christ in the empire of Rome; or else the sore and grievous persecutions which attended the apostles of Christ, and succeeding ministers of the word, throughout the times of the ten Roman emperors, and especially under Dioclesian; when the church was big, and laboured in great pain, and the time was drawing on apace that a Christian emperor should be brought forth, who should be a means of spreading the Gospel, and the kingdom of Christ, all over the empire; see Jer 30:6; so the Targumist frequently explains the pains of a woman in travail in the prophets by "tribulation"; see the Targum on Is 13:8.
John Wesley
12:2 And being with child she crieth, travailing in birth - The very pain, without any outward opposition, would constrain a woman in travail to cry out. These cries, throes, and pains to be delivered, were the painful longings, the sighs, and prayers of the saints for the coming of the kingdom of God. The woman groaned and travailed in spirit, that Christ might appear, as the Shepherd and King of all nations.
Robert Jamieson, A. R. Fausset and David Brown
12:2 pained--Greek, "tormented" (basanizomene). DE BURGH explains this of the bringing in of the first-begotten into the world AGAIN, when Israel shall at last welcome Him, and when "the man-child shall rule all nations with the rod of iron." But there is a plain contrast between the painful travailing of the woman here, and Christ's second coming to the Jewish Church, the believing remnant of Israel, "Before she travailed she brought forth . . . a MAN-CHILD," that is, almost without travail-pangs, she receives (at His second advent), as if born to her, Messiah and a numerous seed.
12:312:3: Եւ երեւեցաւ ա՛յլ նշան յերկինս՝ եւ ահաւասիկ վիշապ մի մե՛ծ հրեղէն, որոյ էին գլուխք եւթն՝ եւ եղջեւրք տասն. եւ ՚ի վերայ գլխոյ նորա եւթն խոյրք[5229]: [5229] Ոմանք. ՚Ի վերայ գլխոց նորա։
3 Եւ երկնքում երեւաց մի այլ նշան. ահա հրակարմիր մի մեծ վիշապ, որ ունէր եօթը գլուխ եւ տասը եղջիւր. նրա գլուխների վրայ կար եօթը խոյր:
3 Երկնքի մէջ ուրիշ նշան մը երեւցաւ եւ ահա մեծ շառագոյն վիշապ մը, որ եօթը գլուխ ու տասը եղջիւր ունէր եւ իր գլուխներուն վրայ եօթը թագ։
Եւ երեւեցաւ այլ նշան յերկինս, եւ ահաւասիկ վիշապ մի մեծ հրեղէն. որոյ էին գլուխք եւթն եւ եղջեւրք տասն. եւ ի վերայ գլխոց նորա եւթն խոյրք:

12:3: Եւ երեւեցաւ ա՛յլ նշան յերկինս՝ եւ ահաւասիկ վիշապ մի մե՛ծ հրեղէն, որոյ էին գլուխք եւթն՝ եւ եղջեւրք տասն. եւ ՚ի վերայ գլխոյ նորա եւթն խոյրք[5229]:
[5229] Ոմանք. ՚Ի վերայ գլխոց նորա։
3 Եւ երկնքում երեւաց մի այլ նշան. ահա հրակարմիր մի մեծ վիշապ, որ ունէր եօթը գլուխ եւ տասը եղջիւր. նրա գլուխների վրայ կար եօթը խոյր:
3 Երկնքի մէջ ուրիշ նշան մը երեւցաւ եւ ահա մեծ շառագոյն վիշապ մը, որ եօթը գլուխ ու տասը եղջիւր ունէր եւ իր գլուխներուն վրայ եօթը թագ։
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12:33: И другое знамение явилось на небе: вот, большой красный дракон с семью головами и десятью рогами, и на головах его семь диадим.
12:3  καὶ ὤφθη ἄλλο σημεῖον ἐν τῶ οὐρανῶ, καὶ ἰδοὺ δράκων μέγας πυρρός, ἔχων κεφαλὰς ἑπτὰ καὶ κέρατα δέκα καὶ ἐπὶ τὰς κεφαλὰς αὐτοῦ ἑπτὰ διαδήματα,
12:3. καὶ (And) ὤφθη (it-was-beheld) ἄλλο (other) σημεῖον (a-signlet-of) ἐν (in) τῷ (unto-the-one) οὐρανῷ, (unto-a-sky,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"δράκων (a-serpent) μέγας (great) πυρρός, (fired) ἔχων (holding) κεφαλὰς (to-heads) ἑπτὰ (to-seven) καὶ (and) κέρατα ( to-horns ) δέκα ( to-ten ,"καὶ (and) ἐπὶ (upon) τὰς (to-the-ones) κεφαλὰς (to-heads) αὐτοῦ (of-it) ἑπτὰ (to-seven) διαδήματα, (to-bindings-through-to)
12:3. et visum est aliud signum in caelo et ecce draco magnus rufus habens capita septem et cornua decem et in capitibus suis septem diademataAnd there was seen another sign in heaven. And behold a great red dragon, having seven heads and ten horns and on his heads seven diadems.
3. And there was seen another sign in heaven; and behold, a great red dragon, having seven heads and ten horns, and upon his heads seven diadems.
12:3. And another sign was seen in heaven. And behold, a great red dragon, having seven heads and ten horns, and on his heads were seven diadems.
12:3. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.
And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads:

3: И другое знамение явилось на небе: вот, большой красный дракон с семью головами и десятью рогами, и на головах его семь диадим.
12:3  καὶ ὤφθη ἄλλο σημεῖον ἐν τῶ οὐρανῶ, καὶ ἰδοὺ δράκων μέγας πυρρός, ἔχων κεφαλὰς ἑπτὰ καὶ κέρατα δέκα καὶ ἐπὶ τὰς κεφαλὰς αὐτοῦ ἑπτὰ διαδήματα,
12:3. et visum est aliud signum in caelo et ecce draco magnus rufus habens capita septem et cornua decem et in capitibus suis septem diademata
And there was seen another sign in heaven. And behold a great red dragon, having seven heads and ten horns and on his heads seven diadems.
12:3. And another sign was seen in heaven. And behold, a great red dragon, having seven heads and ten horns, and on his heads were seven diadems.
12:3. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:3: There appeared another wonder - a great red dragon - The dragon here is a symbol, not of the Roman empire in general, but of the Heathen Roman empire. This great pagan power must have, therefore, been thus represented from the religion which it supported. But what is a dragon? An entirely fabulous beast of antiquity, consequently, in this respect, a most proper emblem of the heathen worship, which consisted in paying adoration to numerous imaginary beings, termed gods, goddesses, etc. The very foundation of the heathen religious system is mostly built upon fable; and it is very difficult to trace many of their superstitions to any authentic original; and even those which appear to derive their origin from the sacred writings are so disguised in fable as literally to bear no more resemblance to the truth than the dragon of the ancients does to any animal with which we are acquainted. But it may be asked why the Spirit of God should represent the heathen Roman empire as a dragon, rather than by anger other of the fabulous animals with which the mythology of the ancient Romans abounded. The answer is as follows; In the eighth chapter of the Prophet Daniel, God has represented the kingdom of the Greeks by a he-goat, for no other apparent reason than this, that it was the national military standard of the Grecian monarchy; we may therefore expect that the pagan Roman empire is called a Dragon on a similar account. In confirmation of this point it is very remarkable that the dragon was the principal standard of the Romans next to the eagle, in the second, third, fourth, and fifth centuries of the Christian era. Of this we have abundant evidence in the writings of both heathens and Christians. Arrian is the earliest writer who has mentioned that dragons were used as military standards among the Romans. See his Tactics, c. 51. Hence Schwebelius supposes that this standard was introduced after Trajan's conquest of the Daci. See Vegetius de Revelation Militari a Schwebelio, p. 191, Argentorati, 1806; and Graevii Thesaur., Antiq. Roman., tom. x., col. 1529. Vegetius, who flourished about a.d. 386, says, lib. ii. c. 13: Primum signum totius legionis est aquila, quam aquilifer portal. Dracones etiam per singulas cohortes a draconariis feruntur ad praelium. "The first standard of the whole legion is the eagle, which the aquilifer carries. Dragons are also borne to battle by the Draconarii." As a legion consisted of ten cohorts, there were therefore ten draconarii to one aquilifer; hence, from the great number of draconarii in an army, the word signarii or signiferi, standard-bearers, came at last to mean the carriers of the dragon standards only, the others retaining the name of aquiliferi - See Veget., lib. ii. c. 7, and his commentators. The heathen Roman empire is called a Red dragon; and accordingly we find from the testimony of ancient writers that the dragon standards of the Romans were painted red. We read in Ammianus Marcellinus, lib. xvi., c. 12, of Purpureum signum draconis, "the purple standard of the dragon." See also Claudianus in Rufinum, lib. ii., l. 177, 178. Pitiscus, in his Lexicon Antiq. Romans, and Ducange, in his Glossarium Mediae et Infimae Latinitatis, sub voc. Draco, have considered this subject at great length, especially the latter writer, who has made several quotations from Claudianus, Sidonius, Prudentius, and others, in which not only the standard, but also the image of the dragon itself, is stated to be of a red or purple color. Of what has been said above respecting the dragon, this is then the sum: a huge fabulous beast is shown to St. John, by which some Great Pagan power is symbolically represented; and the Red dragon is selected from among the numerous imaginary animals which the fancies of mankind have created to show that this great pagan power is the heathen Roman empire.
Having seven heads - As the dragon is an emblem of the heathen Roman power, its heads must denote heathen forms of government. - See the note on Rev 17:10, where the heads of the beast are explained in a similar way. These were exactly seven, and are enumerated by Tacitus (Annal., lib. i., in principio) in words to the following effect: "The city of Rome was originally governed by kings. L. Brutus instituted liberty and the consulate. The dictatorship was only occasionally appointed; neither did the decemviral power last above two years; and the consular power of the military tribunes was not of long continuance. Neither had Cinna nor Sylla a long domination: the power of Pompey and Crassus was also soon absorbed in that of Caesar; and the arms of Lepidus and Antony finally yielded to those of Augustus." From this passage it is evident to every person well acquainted with the Roman history, that the seven forms of government in the heathen Roman world were,
1. The regal power;
2. The consulate;
3. The dictatorship;
4. The decemvirate;
5. The consular power of the military tribunes;
6. The triumvirate; and,
7. The imperial government.
It is singular that commentators in general, in their citation of this passage, have taken no notice of the triumvirate, a form of government evidently as distinct from any of the others as kings are from consuls, or consuls from emperors. For the triumvirate consisted in the division of the Roman republic into three parts, each governed by an officer possessed with consular authority in his own province; and all three united together in the regulation of the whole Roman state. Consequently, it differed entirely from the imperial power, which was the entire conversion of the Roman state from a republic to a monarchy.
And ten horns - That these ten horns signify as many kingdoms is evident from the seventh chapter of Daniel, where the angel, speaking of the fourth beast, says, that "the ten horns out of this kingdom are ten kings that shall arise;" and in this view of the passage many commentators are agreed, who also admit that the ten kingdoms are to be met with "amid the broken pieces of the Roman empire." And it is evident that nothing less than the dismemberment of the Roman empire, and its division into ten independent kingdoms, can be intended by the angel's interpretation just quoted. If, therefore, the ten horns of Daniel's fourth beast point out as many kingdoms, for the very same reason must the horns of the dragon have a similar meaning. But the Roman empire was not divided into several independent kingdoms till a considerable time after it became Christian. In what sense then can it be said that the different kingdoms into which the Roman empire was divided by the barbarous nations are horns of the dragon? They were so because it was the Roman monarchy, in its seventh Draconic form of government, which was dismembered by the barbarians. For though the Roman empire was not completely dismembered till the fifth century, it is well known that the depression of the heathen idolatry, and the advancement of Christianity to the throne, elected not the least change in the form of government: the Romans continued still to be under subjection to the imperial power; and, consequently, when the heathen barbarous nations divided the Roman empire among themselves, they might very properly be denominated horns of the dragon, as it was by means of their incursions that the imperial power, Founded by the heathen Caesars, was abolished. Machiavel and Bishop Lloyd enumerate the horns of the dragon thus:
1. The kingdom of the Huns;
2. The kingdom of the Ostrogoths;
3 The kingdom of the Visigoths;
4. The kingdom of the Franks;
5. The kingdom of the Vandals;
6. The kingdom of the Sueves and Alans;
7. The kingdom of the Burgundians;
8. The kingdom of the Heruli, Rugii, Scyrri, and other tribes which composed the Italian kingdom of Odoacer;
9. The kingdom of the Saxons; and
10. The kingdom of the Lombards.
And seven crowns upon his head - In the seven Roman forms of government already enumerated, heathenism has been the crowning or dominant religion.
Albert Barnes: Notes on the Bible - 1834
12:3: And there appeared another wonder in heaven - Represented as in heaven. See the notes on Rev 12:1. That is, he saw this as occurring at the time when the church was thus about to increase.
And behold a great red dragon - The word rendered "dragon" - δράκων drakō n - occurs, in the New Testament, only in the book of Revelation, where it is uniformly rendered as here - "dragon:" Rev 12:3-4, Rev 12:7, Rev 12:9, Rev 12:13, Rev 12:16-17; Rev 13:2, Rev 13:4, Rev 13:11; Rev 16:13; Rev 20:2. In all these places there is reference to the same thing. The word properly means "a large serpent"; and the allusion in the word commonly is to some serpent, perhaps such as the anaconda, that resides in a desert or wilderness. See a full account of the ideas that pRev_ailed in ancient times respecting the dragon, in Bochart, Hieroz. lib. iii. cap. xiv., vol. ii. pp. 428-440. There was much that was fabulous respecting this monster, and many notions were attached to the dragon which did not exist in reality, and which were ascribed to it by the imagination at a time when natural history was little understood. The characteristics ascribed to the dragon, according to Bochart, are, that it was distinguished:
(a) for its vast size;
(b) that it had something like a beard or dew-lap;
(c) that it had three rows of teeth;
(d) that its color was black, red, yellow, or ashy;
(e) that it had a wide mouth;
(f) that in its breathing it not only drew in the air, but also birds that were flying over it; and,
(g) that its hiss was terrible.
Occasionally, also, feet and wings were attributed to the dragon, and sometimes a lofty crest. The dragon, according to Bochart, was supposed to inhabit waste places and solitudes (compare the notes on Isa 13:22), and it became, therefore, an object of great terror. It is probable that the original of this was a huge serpent, and that all the other circumstances were added by the imagination. The pRev_ailing ideas in regard to it, however, should be borne in mind, in order to see the force and propriety of the use of the word by John. Two special characteristics are stated by John in the general description of the dragon: one is, its red color; the other, that it was great. In regard to the former, as above mentioned, the dragon was supposed to be black, red, yellow, or ashy. See the authorities referred to in Bochart, ut sup., pp. 435, 436. There was doubtless a reason why the one seen by John should be represented as red. As to the other characteristic - great - the idea is that it was a huge monster, and this would properly refer to some mighty, terrible power which would be properly symbolized by such a monster.
Having seven heads - It was not unusual to attribute many heads to monsters, especially to fabulous monsters, and these greatly increased the terror of the animal. "Thus Cerberus usually has three heads assigned to him; but Hesiod (Theog. 312) assigns him fifty, and Horace (Ode II. 13, 34) one hundred. So the Hydra of the Lake Lerna, killed by Hercules, had fifty heads (Virgil, Aen. vi. 576); and in Kiddushim, fol. 29, 2, rabbi Achse is said to have seen a demon like a dragon with seven heads" (Prof. Stuart, in loco). The seven heads would somehow denote power, or seats of power. Such a number of heads increase the terribleness, and, as it were, the vitality of the monster. What is here represented would be as terrible and formidable as such a monster; or such a monster would appropriately represent what was designed to be symbolized here. The number seven may be used here "as a perfect number," or merely to heighten the terror of the image; but it is more natural to suppose that there would be something in what is here represented which would lay the foundation for the use of this number. There would be something either in the origin of the power; or in the union of various powers now combined in the one represented by the dragon; or in the seat of the power, which this would properly symbolize. Compare the notes on Dan 7:6.
And ten horns - Emblems of power, denoting that, in some respects, there were ten powers combined in this one. See the notes on Dan 7:7-8, Dan 7:20, Dan 7:24. There can be little doubt that John had those passages of Daniel in his eye, and perhaps as little that the reference is to the same thing. The meaning is, that, in some respects, there would be a tenfold origin or division of the power represented by the dragon.
And seven crowns upon his heads - Greek, "diadems." See the notes on Rev 9:7. There is a reference here to some kingly power, and doubtless John had some kingdom or sovereignty in his eye that would be properly symbolized in this manner. The method in which these heads and horns were arranged on the dragon is not stated, and is not material. All that is necessary in the explanation is, that there was something in the power referred to that would be properly represented by the seven heads, and something by the ten horns.
In the application of this, it will be necessary to inquire what was properly symbolized by these representations, and to refer again to these particulars with this view:
(a) "The dragon." This is explained in Rev 12:9 of this chapter: "And the great dragon was cast out that old serpent, called the devil, and Satan, which deceiveth the whole world." So again, Rev 20:2, "And he laid hold on the dragon, that old serpent, which is the devil." Compare Bochart, Hieroz. ii. pp. 439, 440. There can be no doubt, therefore, that the reference here is to Satan, considered as the enemy of God, and the enemy of the peace of man, and especially as giving origin and form to some mighty power that would threaten the existence of the church.
(b) "Great." This will well describe the power of Satan as originating the organizations that were engaged for so long a time in persecuting the church, and endeavoring to destroy it. It was a work of vast power, controlling kings and nations for ages, and could have been accomplished only by one to whom the appellation used here could be given.
(c) "Red." This, too, is an appellation properly applied here to the dragon, or Satan, considered as the enemy of the church, and as originating this persecuting power, either:
(1) because it well represents the bloody persecutions that would ensue, or.
(2) because this would be the favorite color by which this power would be manifest. Compare Rev 17:3-4; Rev 18:12, Rev 18:16.
(d) "The seven heads." There was, doubtless, as above remarked, something significant in these heads, as referring to the power designed to be represented. On the supposition that this refers to Rome, or to the power of Satan as manifested by Roman persecution, there can be no difficulty in the application; and, indeed, it is such an image as the writer would naturally use on the supposition that it had such a designed reference. Rome was built, as is well known, on seven hills (compare the notes on Rev 10:3), and was called the seven-hilled city (Septicollis), from having been originally built on seven hills, though subsequently three hills were added, making the whole number ten. See Eschenburg, Manual of Classical Literature, p. 1, section 53. Thus, Ovid:
"Sed quae de septem totum circumspicit orbem.
Montibus, imperii Romae Deumque locus."
Horace:
"Dis quibus septem placuere colles."
Propertius:
"Septem urbs alta jugis, toti quae praesidet orbi."
Tertullian: "I appeal to the citizens of Rome, the populace that dwell on the seven hills" (Apol. 35). And again, Jerome to Marcella, when urging her to quit Rome for Bethlehem: "Read what is said in the Apocalypse of the seven hills," etc. The situation of the city, if that was destined to he represented by the dragon, would naturally suggest the idea of the seven-headed monster. Compare the notes on Rev_. 13. The explanation which is here given of the meaning of the "seven heads" is, in fact, one that is given in the Book of Revelation itself, and there can be no danger of error in this part of the interpretation. See Rev 17:9; "The seven heads are seven mountains, on which the woman sitteth," Compare Rev 12:18.
(e) "The ten horns." These were emblems of power, denoting that in reference to that power there were, in some respects, ten sources. The same thing is referred to here which is in Dan 7:7-8, Dan 7:20, Dan 7:24. See the notes on Dan 7:24, where this subject is fully considered. The creature that John saw was indeed a monster, and we are not to expect entire congruity in the details. It is sufficient that the main idea is preserved, and that would be, if the reference was to Rome considered as the place where the energy of Satan, as opposed to God and the church, was centered.
(f) "The seven crowns." This would merely denote that kingly or royal authority was claimed.
The "general" interpretation which refers this vision to Rome may receive confirmation from the fact that the dragon was at one time the Roman standard, as is represented by the annexed engraving from Montfaucon. Ammianus Marcellinus (Joh 16:10) thus describes this standard: "The dragon was covered with purple cloth, and fastened to the end of a pike gilt and adorned with precious stones. It opened its wide throat, and the wind blew through it; and it hissed as if in a rage, with its tail floating in several folds through the air." He elsewhere often gives it the epithet of "purpureus" - purple-red: "purpureum signum draconis, etc." With this the description of Claudian well agrees also:
"Hi volucres tollent aquilas; hi picta draconum.
Colla levant: multumque tumet per nubila serpens,
Iratus stimulante noto, vivitque receptis.
Flatibus, et vario mentitur sibila flatu."
The dragon was first used as an ensign near the close of the second century of the Christian era, and it was not until the third century that its use had become common; and the reference here, according to this fact, would be to that period of the Roman power when this had become a common standard, and when the applicability of this image would be readily understood. It is simply Rome that is referred to - Rome, the great agent of accomplishing the purposes of Satan toward the church. The eagle was the common Roman ensign in the time of the republic, and in the earlier periods of the empire; but in later periods the dragon became also a standard as common and as well known as the eagle. "In the third century it had become almost as notorious among Roman ensigns as the eagle itself; and is in the fourth century noted by Prudentius, Vegetius, Chrysostom, Ammianus, etc.; in the fifth, by Claudian and others" (Elliott).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: wonder: or, sign, Rev 12:1
a great: Rev 12:4, Rev 12:9, Rev 12:17, Rev 13:2, Rev 13:4, Rev 16:13, Rev 17:3, Rev 17:4, Rev 20:2; Isa 27:1, Isa 51:9
seven heads: Rev 13:1, Rev 13:3, Rev 17:9, Rev 17:10
ten: Rev 17:3, Rev 17:7, Rev 17:12, Rev 17:16; Isa 9:15; Dan 2:42, Dan 7:7, Dan 7:8, Dan 7:20, Dan 7:24
seven crowns: Rev 13:1
Geneva 1599
12:3 And there appeared another wonder in heaven; (4) and behold a great red dragon, having (5) seven heads and ten (6) horns, and seven crowns upon his heads.
(4) That is the devil or Satan, see (Rev_ 12:9), mighty, angry and full of wrath. (5) By this to withstand those seven churches spoken of, that is, the catholic church, and that with kingly objects and tyrannical magnificence: signified by the crowns set on his heads, as if they belonged to him by the proper right, without controversy: as also he boasted to Christ; See (Mt 4:9; Rev_ 13:1). (6) More than the horns of the Lamb, or than the churches are: so well equipped does the tyrant brag himself to be, to do all manner of wickedness.
John Gill
12:3 And there appeared another wonder in heaven,.... Or "sign"; which represents the woman, or the church's adversary, Satan; not that he was in heaven, in the third heaven, the place of glory and happiness, for out of that he had been cast long ago; but in his great power and authority here on, earth, particularly in the Roman empire, where the church was labouring to bring forth her man child:
and behold a great red dragon; the devil, as it is explained in Rev_ 12:9; though not he in person, but the Heathen Roman empire, or the Heathen Roman emperors, acted, influenced, directed, and presided over by him; so Pharaoh king of Egypt, and other cruel and persecuting monarchs and states, are called dragons in Scripture, Is 27:1; all which places the Targum interprets of "a king", and particularly of Pharaoh king of Egypt; who is like to a great and mighty dragon: and the Roman Pagan empire, as under the influence of Satan, the god of this world, is fitly compared to a "dragon", for its policy and cunning in circumventing and ensnaring the professors of Christianity; and for its cruelty and inhumanity in persecuting of them; and for its poison of idolatry, will worship, and superstition: and it may be called a "great" one, for its strength and power, which lay in its immense treasure and riches, in numbers of men, in powerful armies, in strong cities, castles, &c. and for its large extent and jurisdiction; and a "red" one, because of the blood of the saints shed in it, by which it became of this colour; suitable to the character and bloody practices of the old serpent the devil, by whom it was influenced, who was a murderer from the beginning; and agreeably to one of the names by which the Jews (x) frequently call the Roman empire Edom, the name Esau had from the red pottage he sold his birthright for, and who himself was born red, Gen 25:29; it seems there were red dragons; Homer (y) says of the dragon, that it is red upon its back:
having seven heads, and ten horns, and seven crowns upon his heads; the "seven heads" of the Roman empire either design the seven mountains, or hills, on which Rome, the metropolis of the empire, was built, as the seven heads of the beast on which the woman drunk with the blood of the saints sat, are explained in Rev_ 17:9; or rather the seven forms of government which successively should obtain in the empire, as kings, consuls, decemvirs, dictators, tribunes, emperors, and popes; hence these heads are said to have "seven crowns" upon them, as expressive of the imperial power and dignity which were in them, and exercised by them: Mr. Daubuz thinks seven capital cities in the Roman empire are meant, as Rome, Carthage, Aege, Antiochia, Augustodunum, Alexandria, and Constantinople; and nothing is more common than to call chief cities the heads of the countries they belong unto, as Damascus the head of Syria, and Samaria the head of Ephraim, Is 7:8. Pliny (z) calls Babylon the head of Chaldea; and Cornelius Nepos says (a) of Thebes, that it was the head of all Greece; and Syracuse is by Florus (b) called the head of Sicily, as Rome is in Livy (c), and other writers, the head of the world: and by the "ten horns" are meant either the ten kingdoms which should hereafter arise out of the Roman empire, and whose kings should give their kingdoms to the beast; or the ten Roman emperors, the persecutors of the Christians; or rather the ten provinces, or jurisdictions, which the empire was divided into while Pagan: Brightman out of Strabo has shown, that in the times of Augustus Caesar the Roman empire was distributed into two parts, the one was more immediately under the care of the emperor, and the other was governed by deputies; and each were divided into ten provinces; that which the emperor held consisted of Africa, France, Britain, Germany, Dacia with Mysia and Thracia, Cappadocia, Armenia, Syria, Palestine with Judea and Egypt, in all ten; and that part which was governed by deputies were the outermost Spain, and the isles by it, the innermost Spain, &c. Sardinia with Corsica, Sicily, Illyricum with Epirus, Macedonia, Achaia, Crete with Cyreniaca, Cyprus, Bithynia with Propontis; so that the Roman Pagan empire, as under the dominion of Satan, is manifestly designed by the dragon thus described. The Jews (d) speak of ten horns which the Israelites had, which when they sinned were taken from them, as it is written, Lam 2:3, and were given to the nations of the world, according to Dan 7:20; "and of the ten horns that were in his head", &c.
(x) Vid. Buxtorf. Lex. Rab. in voce (y) Iliad. 2. l. 308. (z) Nat. Hist. l. 5. c. 26. (a) In Vita Epaminond. l. 15. c. 10. (b) Hist. Roman. l. 2. c. 6. (c) Hist. l. 21. c. 30. (d) Echa Rabbati, fol. 53. 2, 3.
John Wesley
12:3 And behold a great red dragon - His fiery - red colour denoting his disposition. Having seven heads - Implying vast wisdom. And ten horns - Perhaps on the seventh head; emblems of mighty power and strength, which he still retained. And seven diadems on his heads - Not properly crowns, but costly bindings, such as kings anciently wore; for, though fallen, he was a great potentate still, even "the prince of this world."
Robert Jamieson, A. R. Fausset and David Brown
12:3 appeared--"was seen."
wonder--Greek, "semeion," "sign."
red--So A and Vulgate read. But B, C, and Coptic read, "of fire." In either case, the color of the dragon implies his fiery rage as a murderer from the beginning. His representative, the beast, corresponds, having seven heads and ten horns (the number of horns on the fourth beast of Dan 7:7; Rev_ 13:1). But there, ten crowns are on the ten horns (for before the end, the fourth empire is divided into ten kingdoms); here, seven crowns (rather, "diadems," Greek, "diademata," not stephanoi, "wreaths") are upon his seven heads. In Dan 7:4-7 the Antichristian powers up to Christ's second coming are represented by four beasts, which have among them seven heads, that is, the first, second, and fourth beasts having one head each, the third, four heads. His universal dominion as prince of this fallen world is implied by the seven diadems (contrast the "many diadems on Christ's head," Rev_ 19:12, when coming to destroy him and his), the caricature of the seven Spirits of God. His worldly instruments of power are marked by the ten horns, ten being the number of the world. It marks his self-contradictions that he and the beast bear both the number seven (the divine number) and ten (the world number).
12:412:4: Եւ տուտն նորա քարշէր զերրորդ մասն աստեղաց երկնից, եւ արկ զնոսա յերկիր. եւ վիշապն կա՛յր առաջի կնոջն՝ որ հանդերձեալ էր ծնանել, զի յորժամ ծնցի կինն զորդի իւր՝ կլցէ՛ զնա վիշապն:
4 Եւ նրա պոչը քաշում տանում էր երկնքի աստղերի մէկ երրորդ մասը. ու դրանք գցեց երկրի վրայ: Վիշապը կանգնած էր այն կնոջ առաջ, որ ծնելու վրայ էր, որպէսզի, երբ կինն իր որդուն ծնի, կուլ տայ նրան:
4 Անոր պոչը երկնքի աստղերուն երրորդ մասը կը քաշէր ու զանոնք երկրի վրայ ձգեց եւ վիշապը կեցաւ այն կնոջ առջեւ, որ ծնանելու վրայ էր, որպէս զի երբ ծնածի, անոր զաւակը կլլէ։
Եւ տուտն նորա քարշէր զերրորդ մասն աստեղաց երկնից, եւ արկ զնոսա յերկիր. եւ վիշապն կայր առաջի կնոջն որ հանդերձեալ էր ծնանել, զի յորժամ ծնցի կինն զորդի իւր, կլցէ զնա [156]վիշապն:

12:4: Եւ տուտն նորա քարշէր զերրորդ մասն աստեղաց երկնից, եւ արկ զնոսա յերկիր. եւ վիշապն կա՛յր առաջի կնոջն՝ որ հանդերձեալ էր ծնանել, զի յորժամ ծնցի կինն զորդի իւր՝ կլցէ՛ զնա վիշապն:
4 Եւ նրա պոչը քաշում տանում էր երկնքի աստղերի մէկ երրորդ մասը. ու դրանք գցեց երկրի վրայ: Վիշապը կանգնած էր այն կնոջ առաջ, որ ծնելու վրայ էր, որպէսզի, երբ կինն իր որդուն ծնի, կուլ տայ նրան:
4 Անոր պոչը երկնքի աստղերուն երրորդ մասը կը քաշէր ու զանոնք երկրի վրայ ձգեց եւ վիշապը կեցաւ այն կնոջ առջեւ, որ ծնանելու վրայ էր, որպէս զի երբ ծնածի, անոր զաւակը կլլէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:44: Хвост его увлек с неба третью часть звезд и поверг их на землю. Дракон сей стал перед женою, которой надлежало родить, дабы, когда она родит, пожрать ее младенца.
12:4  καὶ ἡ οὐρὰ αὐτοῦ σύρει τὸ τρίτον τῶν ἀστέρων τοῦ οὐρανοῦ καὶ ἔβαλεν αὐτοὺς εἰς τὴν γῆν. καὶ ὁ δράκων ἕστηκεν ἐνώπιον τῆς γυναικὸς τῆς μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ τὸ τέκνον αὐτῆς καταφάγῃ.
12:4. καὶ (And) ἡ (the-one) οὐρὰ (a-tail) αὐτοῦ (of-it) σύρει (it-draggeth) τὸ (to-the-one) τρίτον (to-third) τῶν ( of-the-ones ) ἀστέρων ( of-stars ) τοῦ ( of-the-one ) οὐρανοῦ , ( of-a-sky ," καὶ ( and ) ἔβαλεν ( it-had-casted ) αὐτοὺς (to-them) εἰς ( into ) τὴν ( to-the-one ) γῆν . ( to-a-soil ) καὶ (And) ὁ (the-one) δράκων (a-serpent) ἔστηκεν (it-was-standing) ἐνώπιον (in-looked) τῆς (of-the-one) γυναικὸς (of-a-woman) τῆς (of-the-one) μελλούσης (of-impending) τεκεῖν, (to-have-had-produced,"ἵνα (so) ὅταν (which-also-ever) τέκῃ (it-might-have-had-produced) τὸ (to-the-one) τέκνον (to-a-producee) αὐτῆς (of-it) καταφάγῃ: (it-might-have-had-devoured-down)
12:4. et cauda eius trahebat tertiam partem stellarum caeli et misit eas in terram et draco stetit ante mulierem quae erat paritura ut cum peperisset filium eius devoraretAnd his tail drew the third part of the stars of heaven and cast them to the earth. And the dragon stood before the woman who was ready to be delivered: that, when she should be delivered, he might devour her son.
4. And his tail draweth the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was about to be delivered, that when she was delivered he might devour her child.
12:4. And his tail drew down a third part of the stars of heaven and cast them to the earth. And the dragon stood before the woman, who was about to give birth, so that, when she had brought forth, he might devour her son.
12:4. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.
And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born:

4: Хвост его увлек с неба третью часть звезд и поверг их на землю. Дракон сей стал перед женою, которой надлежало родить, дабы, когда она родит, пожрать ее младенца.
12:4  καὶ ἡ οὐρὰ αὐτοῦ σύρει τὸ τρίτον τῶν ἀστέρων τοῦ οὐρανοῦ καὶ ἔβαλεν αὐτοὺς εἰς τὴν γῆν. καὶ ὁ δράκων ἕστηκεν ἐνώπιον τῆς γυναικὸς τῆς μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ τὸ τέκνον αὐτῆς καταφάγῃ.
12:4. et cauda eius trahebat tertiam partem stellarum caeli et misit eas in terram et draco stetit ante mulierem quae erat paritura ut cum peperisset filium eius devoraret
And his tail drew the third part of the stars of heaven and cast them to the earth. And the dragon stood before the woman who was ready to be delivered: that, when she should be delivered, he might devour her son.
12:4. And his tail drew down a third part of the stars of heaven and cast them to the earth. And the dragon stood before the woman, who was about to give birth, so that, when she had brought forth, he might devour her son.
12:4. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.
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Adam Clarke: Commentary on the Bible - 1831
12:4: And his tail drew the third part of the stars of heaven - It is not unusual in Scripture, as Dr. Mitchell observes, to call the hindmost of an enemy the tail, as in Jos 10:19 : Ye shall cut off the hindmost of them, which is literally in Hebrew, וזנבתם אותם "Ye shall cut off their tail." See also Deu 25:18. It is also observable that the word ουρα, in this verse, has been used by the Greeks in the same sense with the Hebrew word זנב already referred to. Thus ουρα στρατου, which we would translate the rear of an army, is literally the tail of an army. See the Thesaurus of Stephens, in loc. The tail of the dragon is therefore the heathen Roman power in its seventh or last form of government, viz., the imperial power; and is not, as Dr. Mitchell supposes, to be restricted to the last heathen Roman emperors. The heathen imperial power is said to draw the third part of the stars of heaven, by which has generally been understood that the Roman empire subjected the third part of the princes and potentates of the earth. But that this is not a correct statement of the fact is evident from the testimony of ancient history. The Roman empire was always considered and called the empire of the world by ancient writers. See Dionys. Halicar., Antiq. Romans lib. i., prope principium; Pitisci Lexicon Antiq. Roman., sub voc. imperium; Ovidii Fast., lib. ii. l. 683; Vegetius de Revelation Militari, lib. i. c. 1., etc., etc. And it is even so named in Scripture, for St. Luke, in the second chapter of his gospel, informs us that there went out a decree from Caesar Augustus that The Whole World should be taxed, by which is evidently meant the Roman empire. The whole mystery of this passage consists in the misapprehension of its symbolical language. In order therefore to understand it, the symbols here used must be examined. By heaven is meant the most eminent or ruling part of any nation. This is evident from the very nature of the symbol, for "heaven is God's throne;" they therefore who are advanced to the supreme authority in any state are very properly said to be taken up into heaven, because they are raised to this eminence by the favor of the Lord, and are ministers of his to do his pleasure. And the calamity which fell upon Nebuchadnezzar was to instruct him in this important truth, that the heavens do rule; that is, that all monarchs possess their kingdoms by Divine appointment, and that no man is raised to power by what is usually termed the chances of war, but that "the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men." The meaning of heaven being thus ascertained, it cannot be difficult to comprehend the meaning of earth, this being evidently its opposite, that is, every thing in subjection to the heaven or ruling part. Stars have already been shown to denote ministers of religion; and this is more fully evident from Rev 1:16 of this book, where the seven stars which the Son of God holds in his right hand are explained to signify the seven angels (or messengers) of the seven Churches, by whom must be meant the seven pastors or ministers of these Churches. The resemblance of ministers to stars is very striking; for as the stars give light upon the earth, so are ministers the lights of the cause they advocate; and their position in heaven, the symbol of domination, very fitly betokens the spiritual authority of priests or ministers over their flocks. Hence, as the woman, or Christian Church, has upon her head a crown of twelve stars, which signifies that she is under the guidance of the twelve apostles, who are the twelve principal lights of the Christian world, so has the dragon also his stars or ministers. The stars therefore which the dragon draws with his tail must represent the whole body of pagan priests, who were the stars or lights of the heathen world. But in what sense can it be said that the heathen Roman empire, which ruled over the whole known world, only draws a third part of the stars of heaven? The answer is: The religious world in the time of St. John was divided into three grand branches, viz., the Christian world, the Jewish world, and the heathen and pagan world: consequently, as a dragon, a fabulous animal, is an emblem of a civil power supporting a religion founded in fable; it necessarily follows that the stars or ministers of the Jews and Christians cannot be numbered among those which he draws with his tail, as they were not the advocates of his idolatry, but were ministers of a religion founded by the God of heaven, and consequently formed no part of the pagan world, though they were in subjection in secular matters to the pagan Roman empire. The tail of the dragon therefore draweth after him the whole heathen world.
And did cast then to the earth - That is, reduced all the pagan priests under the Roman yoke. The words of the prophecy are very remarkable. It is said the tail of the dragon draweth, (for so συρει should be translated), but it is added, and Hath Cast then upon the earth, to show that at the time the Apocalypse was written the world was divided into the three grand religious divisions already referred to; but that the tail of the dragon, or the pagan Roman power under its last form of government, had brought the whole heathen world (which was a third part of the religious world in the apostolic age) into subjection previously to the communication of the Revelation to St. John. It is the dragon's tail that draws the third part of the stars of heaven, therefore it was during the dominion of his last form of government that Christianity was introduced into the world; for in the time of the six preceding draconic forms of government, the world was divided religiously into only two grand branches, Jews and Gentiles. That the sense in which the third part is here taken is the one intended in the prophecy is put beyond all controversy, when it is considered that this very division is made in the first and third verses, in which mention is made of the woman clothed with the sun - the Christian Church, the moon under her feet, or Jewish Church, and the dragon, or heathen power. Thus the heathen Imperial government is doubly represented, first, by one of the seven draconic heads, to show that it was one of those seven heathen forms of government which have been successively at the head of the Roman state; and secondly, by the dragon's tail, because it was the last of those seven. For a justification of this method of interpretation, see on the angel's double explanation of the heads of the beast, Rev 17:9 (note), Rev 17:10 (note), Rev 17:16 (note).
And the dragon stood before the woman, etc. - Constantius Chlorus, the father of Constantine, abandoned the absurdities of paganism, and treated the Christians with great respect. This alarmed the pagan priests, whose interests were so closely connected with the continuance of the ancient superstitions, and who apprehended that to their great detriment the Christian religion would become daily more universal and triumphant throughout the empire. Under these anxious fears they moved Diocletian to persecute the Christians. Hence began what is termed the tenth and last general persecution, which was the most severe of all, and continued nearly ten years; (see Mosheim's Ecclesiastical History of the Third Century); and as it was the Divine pleasure that, at this time, a great deliverer should be raised up in behalf of his suffering people, the woman, or Christian Church, is very appropriately represented as overtaken with the pangs of labor, and ready to be delivered. Before the death of Constantius, the heathen party, aware that Constantine would follow the example of his father, who so much favored the Christians, beheld him with a watchful and malignant eye. Many were the snares that, according to Eusebius, were laid for him by Maximin and Galerius: he relates the frequent and dangerous enterprises to which they urged him, with the design that he might lose his life. When Galerius heard of the death of Constantius, and that he had appointed Constantine his successor, he was filled with the most ungovernable rage and indignation, notwithstanding he did not dare to take any steps contrary to the interest of Constantine. The dread of the armies of the west, which were mostly composed of Christians, was a sufficient check to all attempts of that kind. Thus the dragon, or heathen power, stood before the woman, or Christian Church, to devour her son, or deliverer, as soon as he was born. See Dr. Mitchell's Exposition of the Revelation, in loc.
Albert Barnes: Notes on the Bible - 1834
12:4: And his tail drew the third part of the stars of heaven - The word rendered "drew" - συρω surō - means to "draw, drag, haul." Prof. Stuart renders it "drew along"; and explains it as meaning that "the danger is represented as being in the upper region of the air, so that his tail may be supposed to interfere with and sweep down the stars, which, as viewed by the ancients, were all set in the visible expanse or welkin." So Dan 8:10, speaking of the little horn, says that "it waxed great, even to the host of heaven, and it cast down some of the host and of the stars to the ground." See the notes on that passage. The main idea here undoubtedly is that of power, and the object of John is to show that the power of the dragon was as if it extended to the stars, and as if it dragged down a third part of them to the earth, or swept them away with its tail, leaving two-thirds unaffected.
A power that would sweep them all away would be universal; a power that would sweep away one-third only would represent a dominion of that extent only. The dragon is represented as floating in the air - a monster extended along the sky - and one-third of the whole expanse was subject to his control. Suppose, then, that the dragon here was designed to represent the Roman pagan power; suppose that it referred to that power about to engage in the work of persecution, and at a time when the church was about to be greatly enlarged, and to fill the world; suppose that it referred to a time when but one-third part of the Roman world was subject to pagan influence, and the remaining two-thirds were, for some cause, safe from this influence - all the conditions here referred to would be fulfilled. Now it so happens that at a time when the "dragon" had become a common standard in the Roman armies, and had in some measure superseded the eagle, a state of things did exist which well corresponds with this representation.
There were times under the emperors when, in a considerable part of the empire, after the establishment of Christianity, the church enjoyed protection, and the Christian religion was tolerated, while in other parts paganism still pRev_ailed, and waged a bitter warfare with the church. "Twice, at least, before the Roman empire became, divided permanently into the two parts, the Eastern and the Western, there was a "tripartite" division of the empire. The first occurred 311 a. d., when it was divided between Constantine, Licinius, and Maximin; the other 337 a. d., on the death of Constantine, when it was divided between his three sons, Constantine, Constans, and Constantius." "In two-thirds of the empire, embracing its whole European and African territory, Christians enjoyed toleration; in the other, or Asiatic portion, they were still, after a brief and uncertain respite, exposed to persecution, in all its bitterness and cruelty as before" (Elliott). I do not deem it absolutely essential, however, in order to a fair exposition of this passage, that we should be able to refer to minute historical facts with names and dates. A sufficient fulfillment is found if there was a period when the church, bright, glorious, and prosperous, was apparently about to become greatly enlarged, but when the monstrous pagan power still held its sway over a considerable part of the world, exposing the church to persecution. Even after the establishment of the church in the empire, and the favor shown to it by the Roman government, it was long before the pagan power ceased to rage, and before the church could be regarded as safe.
And the dragon stood before the woman which was ready to be delivered, for to devour her child - To pRev_ent the increase and spread of the church in the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: his tail: Rev 9:10, Rev 9:19; Dan 8:9-12
of the: Rev 17:18
the dragon: Rev 12:2; Exo 1:16; Mat 2:3-16; Joh 8:44; Pe1 5:8
Geneva 1599
12:4 (7) And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon (8) stood before the woman which was ready to be delivered, for (9) to devour her child as soon as it was born.
(7) After the description of Satan follows this action, that is, his battle with the Church partly to that which is visible, in which the wheat is mingled with the chaff, and the good fish with that which is evil: its good part, though in appearance it shined as the stars shine in heaven, he is said to thrust down out of heaven, and to pervert: for if it were possible he would pervert even the elect (Mt 24:24) and partly to the elect members of the holy catholic church in the second part of this verse. Many therefore of the members of this visible Church (says John) he overthrew and triumphed on them. (8) He withstood that elect Church of the Jews which was now ready to bring forth the Christian Church and watched for her to give birth. For the whole Church, and whole body is compared to a woman: and a part of the Church to that which is brought forth, as we have noted in (Song 7:6). (9) Christ mystical (as they call him) that is, the whole Church, consists of the person of Christ as the head and of the body united to it by the Spirit, so is the name of Christ taken on (1Cor 12:12).
John Gill
12:4 And his tail drew the third part of the stars of heaven, and did cast them to the earth,.... So Solinus (e) speaks of dragons that have power not only in their teeth, but in their tails, and do more hurt by striking than by biting; and the great serpent, which Attilius Regulus and his army fought with, not only destroyed many of his soldiers with its vast mouth, but dashed many to pieces with its tail (f); which serpent, Pliny (g) says, was a hundred and twenty foot long: this is said in allusion to Antiochus Epiphanes, in Dan 8:10; and designs either the subduing of the third part of the principalities, states, and kingdoms of the known world, to the Roman empire, through its great power and strength; which lay in its tail, in its train of armies which attended it, whereby such a number of nations were drawn into subjection to it, insomuch that the empire was called all the world, Lk 2:1; or else the influence the dragon should have upon the ministers of the word, who are compared to stars, Rev_ 1:20; by causing them to relinquish their ministry, and drop their heavenly employment, and fall from that high and honourable state in which they were, into a carnal, earthly, and worldly religion; and that either through policy, cunning, and flattery, or through sorcery, magic art, lying oracles, and prophecy; see Is 9:15; or through the violence of persecution they had not power to withstand; of which falling stars there are many instances, as the ecclesiastical histories of those times show:
and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born; just as the dragon Pharaoh lay in the midst of his rivers, in the river Nile, Ezek 29:3; to slay the male children of Israel as soon as born; and as the dragon Herod sought to take away the life of Jesus quickly after his birth; and as Satan is like a roaring lion, seeking whom he may devour, so the Pagan empire, or the Pagan emperors, took every opportunity to stifle the kingdom of Christ in embryo, and to prevent the bringing forth of any illustrious person; and sought to destroy him as soon as he appeared, who might be thought, or suspected to be an instrument of encouraging and establishing the kingdom of Christ in the empire: the instances Brightman produces are appropriate, and to the purpose; as of Maximinus destroying Alexander the son of Mammea, who he saw was inclined to the Christians; and of Decius taking off the two Philips, father and son, who were favourable to their cause; but especially the watchfulness of the dragon to destroy the man child was very manifest in the Roman emperors towards Constantine; Dioclesian and Galerius, observing his virtuous disposition in his youth, left nothing unattempted to cut him off privately; he was sent against the Sarmatians, a cruel and savage people, in hopes he would have been destroyed by them; and was set to fight with a lion in the theatre, under a pretence of exercising and showing his valour; and many other methods were used to take away his life, but none succeeded.
(e) Polyhist. c. 43. (f) Valer. Maxim. l. 1. c. 8. (g) Nat. Hist. l. 8. c. 14.
John Wesley
12:4 And his tail - His falsehood and subtilty. Draweth - As a train. The third part - A very large number. Of the stars of heaven - The Christians and their teachers, who before sat in heavenly places with Christ Jesus. And casteth them to the earth - Utterly deprives them of all those heavenly blessings. This is properly a part of the description of the dragon, who was not yet himself on earth, but in heaven: consequently, this casting them down was between the beginning of the seventh trumpet and the beginning of the third woe; or between the year 847 and the year 947; at which time pestilent doctrines, particularly that of the Manichees in the east, drew abundance of people from the truth. And the dragon stood before the woman, that when she had brought forth, he might devour the child - That he might hinder the kingdom of Christ from spreading abroad, as it does under this trumpet.
Robert Jamieson, A. R. Fausset and David Brown
12:4 drew--Greek, present tense, "draweth," "drags down." His dragging down the stars with his tail (lashed back and forward in his fury) implies his persuading to apostatize, like himself, and to become earthy, those angels and also once eminent human teachers who had formerly been heavenly (compare Rev_ 12:1; Rev_ 1:20; Is 14:12).
stood--"stands" [ALFORD]: perfect tense, Greek, "hesteken."
ready to be delivered--"about to bring forth."
for to devour, &c.--"that when she brought forth, he might devour her child." So the dragon, represented by his agent Pharaoh (a name common to all the Egyptian kings, and meaning, according to some, crocodile, a reptile like the dragon, and made an Egyptian idol), was ready to devour Israel's males at the birth of the nation. Antitypically the true Israel, Jesus, when born, was sought for destruction by Herod, who slew all the males in and around Bethlehem.
12:512:5: Եւ ծնաւ կինն արո՛ւ՝ որ հանդերձեալ է հովուել զամենայն հեթանոսս գաւազանաւ երկաթեաւ. եւ յափշտակեցաւ որդի նորա առ Աստուած, եւ առ աթոռ նորա[5230]: [5230] Ոմանք. Ծնաւ կինն որդի արու։ Ոսկան. Հանդերձեալ էր։ Յօրինակին պակասէր. Եւ առ աթոռ նորա։
5 Եւ կինը ծնեց մի արու զաւակ, որ իշխելու էր բոլոր ազգերի վրայ երկաթէ գաւազանով: Եւ նրա որդին յափշտակուեց տարուեց Աստծու եւ նրա գահի մօտ:
5 Կինը արու զաւակ մը ծնաւ, որ երկաթէ գաւազանով պիտի հովուէր բոլոր ազգերը։ Անոր զաւակը յափշտակուեցաւ Աստուծոյ քով ու անոր աթոռին քով։
Եւ ծնաւ [157]կինն արու որ հանդերձեալ է հովուել զամենայն հեթանոսս գաւազանաւ երկաթեաւ. եւ յափշտակեցաւ որդի նորա առ Աստուած եւ առ աթոռ նորա:

12:5: Եւ ծնաւ կինն արո՛ւ՝ որ հանդերձեալ է հովուել զամենայն հեթանոսս գաւազանաւ երկաթեաւ. եւ յափշտակեցաւ որդի նորա առ Աստուած, եւ առ աթոռ նորա[5230]:
[5230] Ոմանք. Ծնաւ կինն որդի արու։ Ոսկան. Հանդերձեալ էր։ Յօրինակին պակասէր. Եւ առ աթոռ նորա։
5 Եւ կինը ծնեց մի արու զաւակ, որ իշխելու էր բոլոր ազգերի վրայ երկաթէ գաւազանով: Եւ նրա որդին յափշտակուեց տարուեց Աստծու եւ նրա գահի մօտ:
5 Կինը արու զաւակ մը ծնաւ, որ երկաթէ գաւազանով պիտի հովուէր բոլոր ազգերը։ Անոր զաւակը յափշտակուեցաւ Աստուծոյ քով ու անոր աթոռին քով։
zohrab-1805▾ eastern-1994▾ western am▾
12:55: И родила она младенца мужеского пола, которому надлежит пасти все народы жезлом железным; и восхищено было дитя ее к Богу и престолу Его.
12:5  καὶ ἔτεκεν υἱόν, ἄρσεν, ὃς μέλλει ποιμαίνειν πάντα τὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ· καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ.
12:5. καὶ (And) ἔτεκεν ( it-had-produced ) υἱόν, (to-a-son," ἄρσεν , ( to-male ,"ὃς (which) μέλλει (it-impendeth) ποιμαίνειν ( to-shepherd ) πάντα ( to-all ) τὰ ( to-the-ones ) ἔθνη ( to-nations ) ἐν ( in ) ῥάβδῳ ( unto-a-rod ) σιδηρᾷ : ( unto-iron ,"καὶ (and) ἡρπάσθη (it-was-snatched-to) τὸ (the-one) τέκνον (a-producee) αὐτῆς (of-it) πρὸς (toward) τὸν (to-the-one) θεὸν (to-a-Deity) καὶ (and) πρὸς (toward) τὸν (to-the-one) θρόνον (to-a-throne) αὐτοῦ. (of-it)
12:5. et peperit filium masculum qui recturus erit omnes gentes in virga ferrea et raptus est filius eius ad Deum et ad thronum eiusAnd she brought forth a man child, who was to rule all nations with an iron rod. And her son was taken up to God and to his throne.
5. And she was delivered of a son, a man child, who is to rule all the nations with a rod of iron: and her child was caught up unto God, and unto his throne.
12:5. And she brought forth a male child, who was soon to rule all the nations with an iron rod. And her son was taken up to God and to his throne.
12:5. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and [to] his throne.
And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and [to] his throne:

5: И родила она младенца мужеского пола, которому надлежит пасти все народы жезлом железным; и восхищено было дитя ее к Богу и престолу Его.
12:5  καὶ ἔτεκεν υἱόν, ἄρσεν, ὃς μέλλει ποιμαίνειν πάντα τὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ· καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ.
12:5. et peperit filium masculum qui recturus erit omnes gentes in virga ferrea et raptus est filius eius ad Deum et ad thronum eius
And she brought forth a man child, who was to rule all nations with an iron rod. And her son was taken up to God and to his throne.
12:5. And she brought forth a male child, who was soon to rule all the nations with an iron rod. And her son was taken up to God and to his throne.
12:5. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and [to] his throne.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Под рождением младенца разумеется рождение Христа в сердцах верующих. Церкви всегда присущи родовые муки при воспитании и созидании святых. Церковь рождает, приобретает того или другого верующего; она воспитывает сердце верующего и руководит им. Эти верные чада Церкви всегда были и будут, и Церковь всегда трудилась и как бы мучилась родами, созидая их. Но эти чада будут более совершенными в конце мира, во время антихриста. Тогда эти совершенные члены (чада) Церкви будут пользоваться преимущественным Божественным покровительством в их борьбе с диаволом-драконом. Господь будет восхищать их к Своему трону, т.е. будет приближать их к Своей благодати и милости и помогать им не только самим оставаться на нравственной высоте, но и влиять чрез нее и на других людей. Нравственная сила таких святых людей как теперь, так особенно в последнее время, будет столь велика, что может быть уподоблена железному жезлу пастыря, пасущему народы. И теперь, в наше время, Церковь рождает сынов - мужей, но они при среднем уровне благочестия не так заметны. В последнее же время при возрастании нечестия, при усилении антихристианства они должны будут выделиться не только пред нечестивыми, но и пред благочестивыми, и вследствие усиленной борьбы особенно усовершатся и прославятся в добродетелях. Естественно, тогда и сила нечестия обрушится на Церковь, стремясь прекратить развитие и даже самое существование христианской религии чрез извращение ее догматов и дисциплины посредством лести, обмана и насилия.
Adam Clarke: Commentary on the Bible - 1831
12:5: Rev 12:5 per Adam Clarke
And her child was caught up unto God, and to his throne - In Yalcut Rubeni are these words: "Rachael, the niece of Methusala, was pregnant, and ready to be delivered in Egypt. They trod upon her, and the child came out of her bowels, and lay under the bed; Michael descended, and took him up to the throne of glory. On that same night the first born of Egypt were destroyed."
Rev 12:5 per John Edward Clarke
And she brought forth a man child - The Christian Church, when her full time came, obtained a deliverer, who, in the course of the Divine providence, was destined: -
To rule all nations - The heathen Roman empire,
With a rod of iron - A strong figure to denote the very great restraint that should be put upon paganism, so that it should not be able longer to persecute the Christian Church. The man child mentioned in this verse is the dynasty of Christians emperors, beginning with Constantine's public acknowledgment of his belief in the divinity of the Christian religion, which happened in the latter part of a.d. 312, after the defeat of the Emperor Maxentius.
And her child was caught up unto God, and to his throne - A succession of Christian emperors was raised up to the Church; for the Roman throne, as Bishop Newton observes, is here called the throne of God, because there is no power but of God: the powers that be are ordained of God.
Albert Barnes: Notes on the Bible - 1834
12:5: And she brought forth a man child - Representing, according to the view above taken, the church in its increase and prosperity - as if a child were born that was to rule over all nations. See the notes on Rev 12:2.
Who was to rule all nations - That is, according to this view, the church thus represented was destined to reign in all the earth, or all the earth was to become subject to its laws. Compare the notes on Dan 7:13-14.
With a rod of iron - The language used here is derived from Psa 2:9; "Thou shalt break them with a rod of iron." The form of the expression here used, "who was to rule" - ὅς μέλλει ποιμαίνειν hos mellei poimainein - is derived from the Septuagint translation of the Psalm - ποιμαινεῖς poimaineis - "thou shalt rule them"; to wit, as a shepherd does his flock. The reference is to such control as a shepherd employs in relation to his flock - protecting, guarding, and defending them, with the idea that the flock is under his care; and, on the supposition that this refers to the church, it means that it would yet have the ascendency or the dominion over the earth. The meaning in the phrase, "with a red of iron," is, that the dominion would be strong or irresistible - as an iron scepter is one that cannot be broken or resisted. The thoughts here expressed, therefore, are:
(a) that the church would become universal - or that the principles of truth and righteousness would pRev_ail everywhere on the earth;
(b) that the ascendency of religion over the understandings and consciences of people would be irresistible - as firm as a government administered under a scepter of iron; yet,
(c) that it would be rather of a character of protection than of force or violence, like the sway which a shepherd wields over his flock.
I understand the "man child" here, therefore, to refer to the church in its increase under the Messiah, and the idea to be, that that church was, at the time referred to, about to be enlarged, and that, though its increase was opposed, yet it was destined ultimately to assert a mild sway over all the world. The time here referred to would seem to be some period in the early history of the church when religion was likely to be rapidly propagated, and when it was opposed and retarded by violent persecution - perhaps the last of the persecutions under the pagan Roman empire.
And her child was caught up unto God - This is evidently a symbolical representation. Some event was to occur, or some divine interposition was to take place, as if the child thus born were caught up from the earth to save it from death, and was rendered secure by being in the presence of God, and near his throne. It cannot be supposed that anything like this would "literally" occur. Any divine interposition to protect the church in its increase, or to save it from being destroyed by the dragon - the fierce pagan power - would be properly represented by this. Why may we not suppose the reference to be to the time of Constantine, when the church came under his protection; when it was effectually and finally saved from pagan persecution; when it was rendered safe from the enemy that waited to destroy it? On the supposition that this refers to an increasing but endangered church, in whose defense a civil power was raised up, exalting Christianity to the throne, and protecting it from danger, this would be well represented by the child caught up to heaven.
This view may derive confirmation from some well-known facts in history. The old pagan power was concentrated in Maximin, who was emperor from the Nile to the Bosphorus, and who raged against the gospel and the church "with Satanic enmity." "Infuriate at the now imminent prospect of the Christian body attaining establishment in the empire, Maximin renewed the persecution against Christians within the limits of his own dominion; prohibiting their assemblies, and degrading, and even killing their bishops." Compare Gibbon, 1:325, 326. The last struggle of pagan Rome to destroy the church by persecution, before the triumph of Constantine, and the public establishment of the Christian religion, might be well represented by the attempt of the dragon to destroy the child; and the safety of the church, and its complete deliverance from pagan persecution, by the symbol of a child caught up to heaven, and placed near the throne of God. The persecution under Maximin was the last struggle of paganism to retain the supremacy, and to crush Christianity in the empire. "Before the decisive battle," says Milner, "Maximin vowed to Jupiter that, if victorious, he would abolish the Christian name. The contest between Yahweh and Jupiter was now at its height, and drawing to a crisis."
The result was the defeat and death of Maximin, and the termination of the efforts of paganism to destroy Christianity by force. Respecting this event, Mr. Gibbon remarks, "The defeat and death of Maximin soon delivered the church from the last and most implacable of her enemies," 1:326. Christianity was, after that, rendered safe from pagan persecution. Mr. Gibbon says, "The gratitude of the church has exalted the virtues of the generous patron who seated Christianity on the throne of the Roman world." If, however, it should be regarded as a forced and fanciful interpretation to suppose that the passage before us refers to this specific event, yet the general circumstances of the times would furnish a fulfillment of what is here said:
(a) The church would be well represented by the beautiful woman.
(b) The prospect of its increase and universal dominion would be well represented by the birth of the child.
(c) The furious opposing pagan power would be well represented by the dragon in its attempts to destroy the child.
(d) The safety of the church would be well represented by the symbol of the child caught up to God, and placed near his throne.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: she: Rev 12:2; Isa 7:14; Jer 31:22; Mic 5:3; Mat 1:25
rule: Rev 2:26, Rev 2:27, Rev 19:15; Psa 2:9, Psa 2:10
caught: Rev 11:12; Mar 16:19
Geneva 1599
12:5 (10) And she brought forth a man (11) child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and [to] his throne.
(10) The second history of this Church delivered of child: in which first the consideration of the child born, and of the mother, is described in two verses (Rev_ 12:6): secondly the battle of the dragon against the young child, and the victory obtained against him in the three verses following (Rev_ 12:7-9): last of all is sung a song of victory, to (Rev_ 12:10-12). Now John in consideration of the child born, notes two things: for he describes him, and his station or place in this verse.
(11) That is Christ the head of the Church joined with his Church (the beginning root and foundation of which is the same Christ) endued with kingly power and taken up into heaven out of the jaws of Satan (who as a serpent did bite him on the cross) that sitting on the heavenly throne, he might reign over all.
John Gill
12:5 And she brought forth a man child,.... Not Christ, literally and personally considered, or Christ in his human nature, as made of a woman, and born of a virgin, which was a fact that had been years ago; but Christ mystically, or Christ in his members, who are called by his name, because he is formed in them, and they are the seed of the woman, the church; and many of these were brought forth to Christ by the church in the primitive times, who were a manly birth, hale, strong, and robust Christians; or rather this manly birth may design a more glorious appearing and breaking forth of the kingdom of Christ in the Roman empire; for though Christ came as a King, yet his kingdom was not with observation in the days of his flesh; and though, upon his ascension to heaven, he was made and declared Lord and Christ, and had a kingdom and interest in the world, and even in the Roman empire, during the first three centuries, yet this was attended with the cross and persecution; but now, towards the close of that period, Constantine, a Christian emperor, was born, under whose influence and encouragement the Gospel was spread, and the kingdom of Christ set up and established in the empire; and this seems to be the thing intended here, he being of a generous, heroic, and manly disposition:
who was to rule all nations with a rod of iron; this has a manifest reference to Ps 2:9; which psalm, and the passage referred to in it, evidently belong to Christ; and as this is represented as something future, what should be hereafter, and not what would immediately take place, it may regard the kingdom of Christ in the last times, of which the present breaking forth of it in Constantine's time was an emblem and pledge; and may denote the universality of it, it reaching to all the kingdoms of the world, and the manner which Christ will rule, especially over his enemies, antichrist and his followers, whom he will destroy with the breath of his mouth, and break in pieces with his rod of iron, and order all that would not have him to reign over them slain before him; and as this may be applied to Christ mystical, the seed of the church, and members of Christ, as it is in Rev_ 2:26; it may relate to their reign with Christ on earth, when they shall sit on thrones, and judge the world, when the kingdom and dominion, and the greatness of the kingdom under the whole heaven shall be given to there; but since this is expressly said of the man child in the text, it may be expressive even of the temporal government of Constantine, who was an heroic and victorious prince, and extended his dominions to the several parts of the world; as far as Britain to the west, and all Scythia to the north, Ethiopia to the south, and the remote parts of India to the east, even to the ultimate parts of the whole world, as Eusebius (h) affirms, making his kingdom to be three times larger than that of Alexander the great: and more especially it may describe the kingdom of Christ in his times; which was spread throughout all the nations of the empire; when Paganism was demolished, both in the continent and in the isles of the sea, and the strong holds Satan were pulled down, not by carnal, but spiritual weapons; when multitudes of souls were converted by the word, the rod of Christ's strength, and when the saints were guided, directed, fed, and comforted by it; for the allusion seems to be to the shepherd's rod, with which he leads and feeds his sheep; the same word signifies both to rule and feed:
and her child caught up unto God, and to his throne; which is to be understood not of Christ's ascent to heaven in human nature, when he was set down on the same throne with his Father; nor of Christ mystical, or of the saints being caught up into the air, to meet the Lord and be for ever with him, and sit down with him on the same throne; but rather of some glorious advance of the church and kingdom of Christ on earth; for as "to fall from heaven" is expressive of debasement and meanness, and of a low estate that a person is brought into, Is 14:12; so an ascending up to heaven, as the two witnesses in the preceding chapter are said to do, denotes exaltation, or a rise to some more glorious state and condition, which was the case of the church in Constantine's time: and this may also take in the accession of Constantine himself to the imperial throne, which was the throne of God; for king's have their sceptres, thrones, and kingdoms from him, they his viceregents, and in some measure represent and are therefore called gods, and the children of the most high; yea, since Constantine, as advanced to the empire, was such an instrument in Christ's hand for the setting up and establishing his kingdom in it, Christ himself may be here represented as reigning over the Roman empire, as a presage and prelude of his reigning over all the earth another day.
(h) De Vita Constantini, l. 1. c. 8.
John Wesley
12:5 And she brought forth a man child - Even Christ, considered not in his person, but in his kingdom. In the ninth age, many nations with their princes were added to the Christian church. Who was to rule all nations - When his time is come. And her child - Which was already in heaven, as were the woman and the dragon. Was caught up to God - Taken utterly out of his reach.
Robert Jamieson, A. R. Fausset and David Brown
12:5 man-child--Greek, "a son, a male." On the deep significance of this term, see on Rev_ 12:1-2.
rule--Greek, "poimainein," "tend as a shepherd"; (see on Rev_ 2:27).
rod of iron--A rod is for long-continued obstinacy until they submit themselves to obedience [BENGEL]: Rev_ 2:27; Ps 2:9, which passages prove the Lord Jesus to be meant. Any interpretation which ignores this must be wrong. The male son's birth cannot be the origin of the Christian state (Christianity triumphing over heathenism under Constantine), which was not a divine child of the woman, but had many impure worldly elements. In a secondary sense, the ascending of the witnesses up to heaven answers to Christ's own ascension, "caught up unto God, and unto His throne": as also His ruling the nations with a rod of iron is to be shared in by believers (Rev_ 2:27). What took place primarily in the case of the divine Son of the woman, shall take place also in the case of those who are one with Him, the sealed of Israel (Rev_ 7:1-8), and the elect of all nations, about to be translated and to reign with Him over the earth at His appearing.
12:612:6: Եւ կինն փախեաւ յանապատ՝ ուր էր տեղի նմա պատրաստեալ յԱստուծոյ, զի կերակրեսցի՛ անդ աւուրս հազար երկերիւր եւ վաթսուն:
6 Եւ կինը փախաւ դէպի անապատ, ուր նրան տեղ էր պատրաստուել Աստծու կողմից, որպէսզի այնտեղ կերակրուի հազար երկու հարիւր վաթսուն օր:
6 Կինն ալ անապատը փախաւ, ուր անոր տեղ պատրաստուած էր Աստուծմէ, որպէս զի հոն կերակրուի հազար երկու հարիւր վաթսուն օր։
Եւ կինն փախեաւ յանապատ ուր էր տեղի նմա պատրաստեալ յԱստուծոյ, զի կերակրեսցի անդ աւուրս հազար երկերիւր եւ վաթսուն:

12:6: Եւ կինն փախեաւ յանապատ՝ ուր էր տեղի նմա պատրաստեալ յԱստուծոյ, զի կերակրեսցի՛ անդ աւուրս հազար երկերիւր եւ վաթսուն:
6 Եւ կինը փախաւ դէպի անապատ, ուր նրան տեղ էր պատրաստուել Աստծու կողմից, որպէսզի այնտեղ կերակրուի հազար երկու հարիւր վաթսուն օր:
6 Կինն ալ անապատը փախաւ, ուր անոր տեղ պատրաստուած էր Աստուծմէ, որպէս զի հոն կերակրուի հազար երկու հարիւր վաթսուն օր։
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12:66: А жена убежала в пустыню, где приготовлено было для нее место от Бога, чтобы питали ее там тысячу двести шестьдесят дней.
12:6  καὶ ἡ γυνὴ ἔφυγεν εἰς τὴν ἔρημον, ὅπου ἔχει ἐκεῖ τόπον ἡτοιμασμένον ἀπὸ τοῦ θεοῦ, ἵνα ἐκεῖ τρέφωσιν αὐτὴν ἡμέρας χιλίας διακοσίας ἑξήκοντα.
12:6. καὶ (And) ἡ (the-one) γυνὴ (a-woman) ἔφυγεν (it-had-fled) εἰς (into) τὴν (to-the-one) ἔρημον, (to-solituded) ὅπου (to-which-of-whither) ἔχει (it-holdeth) ἐκεῖ (thither) τόπον (to-an-occasion) ἡτοιμασμένον (to-having-had-come-to-be-readied-to) ἀπὸ (off) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ἵνα (so) ἐκεῖ (thither) τρέφωσιν (they-might-nourish) αὐτὴν (to-it) ἡμέρας (to-days) χιλίας ( to-thousand ) διακοσίας ( to-two-hundred ) ἑξήκοντα. (to-sixty)
12:6. et mulier fugit in solitudinem ubi habet locum paratum a Deo ut ibi pascant illam diebus mille ducentis sexagintaAnd the woman fled into the wilderness, where she had a place prepared by God, that there they should feed her, a thousand two hundred sixty days.
6. And the woman fled into the wilderness, where she hath a place prepared of God, that there they may nourish her a thousand two hundred and threescore days.
12:6. And the woman fled into solitude, where a place was being held ready by God, so that they might pasture her in that place for one thousand two hundred and sixty days.
12:6. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred [and] threescore days.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred [and] threescore days:

6: А жена убежала в пустыню, где приготовлено было для нее место от Бога, чтобы питали ее там тысячу двести шестьдесят дней.
12:6  καὶ ἡ γυνὴ ἔφυγεν εἰς τὴν ἔρημον, ὅπου ἔχει ἐκεῖ τόπον ἡτοιμασμένον ἀπὸ τοῦ θεοῦ, ἵνα ἐκεῖ τρέφωσιν αὐτὴν ἡμέρας χιλίας διακοσίας ἑξήκοντα.
12:6. et mulier fugit in solitudinem ubi habet locum paratum a Deo ut ibi pascant illam diebus mille ducentis sexaginta
And the woman fled into the wilderness, where she had a place prepared by God, that there they should feed her, a thousand two hundred sixty days.
12:6. And the woman fled into solitude, where a place was being held ready by God, so that they might pasture her in that place for one thousand two hundred and sixty days.
12:6. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred [and] threescore days.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: От судьбы сына Иоанн обращается к судьбе матери - жены. Её бегство в пустыню также должно быть понимаемо в переносном смысле. Пустыня в соответствие символическому образу жены, изображающей христианскую идеальную Церковь может быть символом отсутствия благоприятных жизненных духовных и физических условий. Христианская Церковь есть небесное чадо; на земле она имеет только временное пребывание, и ее отечество - на небе. Однако же она обречена жить на земле. А так как земные условия не соответствуют ее существу и не могут удовлетворить ее потребностей, то, естественно, она должна жить среди них как бы в пустыне: она должна искать себе небесной манны и чудесной воды. Церковь, если хочет остаться святою и славною, должна отречься от соблазнов и бежать от диавола, бежать в пустыню, т.е. отрекшись от чисто земных удовольствий и славы, жить в этом мире как бы в пустыне. Христианская Церковь живет и как бы не живет на земле: она живет как бы в пустыне, ибо поддерживает свое существование не единым хлебом, но и глаголом, исходящим из уст Божиих (Мф. 4:4). В таком положении Христианская Церковь, питаемая и поддерживаемая Богом, должна пробыть 1260: дней. Это число может быть рассматриваемо и как указание на Бож. определение, и как указание на дни господства aнтихриста, когда Христианской Церкви в особенности придётся быть гонимой; тогда для нее наступят особенно тяжелые времена.
Adam Clarke: Commentary on the Bible - 1831
12:6: And the woman fled into the wilderness - The account of the woman's flying into the wilderness immediately follows that of her child being caught up to the throne of God, to denote the great and rapid increase of heresies in the Christian Church after the time that Christianity was made the religion of the empire.
Where she hath a place prepared of God - See on Rev 12:14 (note).
Albert Barnes: Notes on the Bible - 1834
12:6: And the woman - The woman representing the church. See the notes at Rev 12:1.
Fled - That is, she fled in the manner, and at the time, stated in Rev 12:14. John here evidently anticipates, by a summary statement, what he relates more in detail in Rev 12:14-17. He had referred Rev 12:2-5 to what occurred to the child in its persecutions, and he here alludes, in general, to what befell the true church as compelled to flee into obscurity and safety. Having briefly referred to this, the writer Rev 12:7-13 gives an account of the efforts of Satan consequent on the removal of the child to heaven.
Into the wilderness - On the meaning of the word "wilderness" in the New Testament, see the notes on Mat 3:1. It means a desert place, a place where there are few or no inhabitants; a place, therefore, where one might be concealed and unknown - remote from the habitations and the observations of people. This would well represent the fact, that the true church became for a time obscure and unknown - as if it had fled away from the habitations of people, and had retired to the solitude and loneliness of a desert. Yet even there Rev 12:14, Rev 12:16 it would be mysteriously nourished, though seemingly driven out into wastes and solitudes, and having its abode among the rocks and sands of a desert.
Where she hath a place prepared of God - A place where she might be safe, and might be kept alive. The meaning is, that during that time the true church, though obscure and almost unknown, would be the object of the divine protection and care - a beautiful representation of the church during the corruptions of the papacy and the darkness of the middle ages.
That they should feed her - That they should "nourish" or "sustain" her - τρέφωσιν trephō sin - to wit, as specified in Rev 12:14, Rev 12:16. Those who were to do this, represented by the word "they," are not particularly mentioned, and the simple idea is that she would be nourished during that time. That is, stripped of the figure, the church during that time would find true friends, and would be kept alive. It is hardly necessary to say that this has, in fact, occurred in the darkest periods of the history of the church.
A thousand two hundred and threescore days - That is, regarding these as prophetic days, in which a day denotes a year, twelve hundred and sixty years. The same period evidently is referred to in Rev 12:14, in the words "for a time, and times, and half a time." And the same period is undoubtedly referred to in Dan 7:25; "And they shall be given into his hand until a time, and times, and the dividing of time." For a full consideration of the meaning of this language, and its application to the papacy, see the notes on Dan 7:25. The full investigation there made of the meaning and application of the language renders its consideration here unnecessary. I regard it here, as I do there, as referring to the proper continuance of the papal power, during which the true church would remain in comparative obscurity, as if driven into a desert. Compare the notes on Rev 11:2. The meaning here is, that during that period the true church would not become wholly extinct. It would have an existence upon the earth, but its final triumph would be reserved for the time when this great enemy should be finally overthrown. Compare the notes on Rev 12:14-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: the woman: Rev 12:4, Rev 12:14
that: Kg1 17:3-6, Kg1 17:9-16, Kg1 19:4-8; Mat 4:11
a thousand: Rev 11:2, Rev 11:3
Geneva 1599
12:6 (12) And the woman fled into the wilderness, where she hath a place prepared of God, that (13) they should feed her there a thousand two hundred [and] threescore days.
(12) The Church of Christ which was of the Jews, after his ascension into heaven, hid itself in the world as in a wilderness, trusting only in the defence of God, as Luke witnesses in Acts.
(13) Namely the apostles and servants of God ordained to feed with the word of life, the Church collected both of the Jews and Gentiles unless any man will take the word "alerent" impersonally after the use of the Hebrews, instead of "aleretur" but I like the first better. For he has respect to those two prophets, of whom Revelation 11:3 speaks. As for the meaning of the 1290 days, see the same.
John Gill
12:6 And the woman fled into the wilderness,.... Not as soon as she was delivered of her child, which is not reasonable to suppose, and would have been improper if not impracticable; nor indeed was this flight until after the war was over, mentioned in Rev_ 12:13; nor until the dragon and his angels were conquered and cast out; nor until a fresh persecution was raised by the dragon against the woman, as appears from Rev_ 12:14; where this account stands in its proper place, and is here only introduced by way of prolepsis, or anticipation, and that with this view, to show what care was taken of the woman, as well as of her son: and this does not design the flight of the Christians from Jerusalem to Pella, a little before the destruction of the former; nor the expulsion of the Jews or Christians from Rome, either by Claudius or by Nero; but the disappearance of the true church, and its obscure state and condition quickly after the above advance of it; for through the riches and honours which Constantine bestowed upon the Christians, they became vain, proud, ambitious, and careless; false doctrine and superstition obtained; the antichristian apostasy came on apace, and prevailed and increased, and so obscured the true church, that in process of time it became invisible, was in the cleft of the rock, and in the secret places of the stairs, or like persons in a wood or wilderness, not to be seen, as well as desolate and uncomfortable:
where she hath a place prepared of God; God has had, and will have a church in the worst of times; as he reserved a number in Elijah's time, so he did in the times of the antichristian apostasy, who bowed not the knee to idolatry; this woman, the church, and her case, are the same with the 144,000 sealed ones in Rev_ 7:1, whom God distinguished, hid, and preserved; for the wilderness is a place of retirement and safety, Ezek 34:25, as well as of obscurity; and if any particular place is pointed at, I should think the valleys of Piedmont, which lie between France and Italy, are intended, where God has preserved, and continued a set of witnesses to the truth, in a succession, from the beginning of the apostasy to the present time, living in obscurity, and in safety, so far as not to be utterly destroyed:
that they should feed her there a thousand two hundred and threescore days: in allusion to the children of Israel in the wilderness, where they were fed with manna forty years; so the overcomers, or true Christians in the Pergamos church state, have hidden manna given them to eat, the food of the wilderness, with which church state the church in the wilderness must be considered as contemporary, as also with the Thyatirian and Sardian church states; for though, at the Reformation, which the Sardinian church state introduces, the church appeared again, and has been ever since coming up out of the wilderness, yet she is stall in it; where she is fed and nourished with the Gospel, and the ordinances of it, by the faithful ministers of the word, the two witnesses that prophesy in sackcloth; the time of whose prophesying: is exactly of the same date with the woman's bring in the wilderness, and with the reign of antichrist, namely, forty two months, or 1260 days, that is so many years, Rev_ 11:2.
John Wesley
12:6 And the woman fled into the wilderness - This wilderness is undoubtedly on earth, where the woman also herself is now supposed to be. It betokens that part of the earth where, after having brought forth, she found a new abode. And this must be in Europe; as Asia and Afric were wholly in the hands of the Turks and Saracens; and in a part of it where the woman had not been before. In this wilderness, God had already prepared a place; that is, made it safe and convenient for her. The wilderness is, those countries of Europe which lie on this side the Danube; for the countries which lie beyond it had received Christianity before. That they may feed her - That the people of that place may provide all things needful for her. Twelve hundred and sixty days - So many prophetic days, which are not, as some have supposed, twelve hundred and sixty, but seven hundred and seventy - seven, common years. This Bengelius has shown at large in his German Introduction. These we may compute from the year 847 to 1524. So long the woman enjoyed a safe and convenient place in Europe, which was chiefly Bohemia; where she was fed, till God provided for her more plentifully at the Reformation.
Robert Jamieson, A. R. Fausset and David Brown
12:6 woman fled--Mary's flight with Jesus into Egypt is a type of this.
where she hath--So C reads. But A and B add "there."
a place--that portion of the heathen world which has received Christianity professedly, namely, mainly the fourth kingdom, having its seat in the modern Babylon, Rome, implying that all the heathen world would not be Christianized in the present order of things.
prepared of God--literally, "from God." Not by human caprice or fear, but by the determined counsel and foreknowledge of God, the woman, the Church, fled into the wilderness.
they should feed her--Greek, "nourish her." Indefinite for, "she should be fed." The heathen world, the wilderness, could not nourish the Church, but only afford her an outward shelter. Here, as in Dan 4:26, and elsewhere, the third person plural refers to the heavenly powers who minister from God nourishment to the Church. As Israel had its time of first bridal love, on its first going out of Egypt into the wilderness, so the Christian Church's wilderness-time of first love was the apostolic age, when it was separate from the Egypt of this world, having no city here, but seeking one to come; having only a place in the wilderness prepared of God (Rev_ 12:6, Rev_ 12:14). The harlot takes the world city as her own, even as Cain was the first builder of a city, whereas the believing patriarchs lived in tents. Then apostate Israel was the harlot and the young Christian Church the woman; but soon spiritual fornication crept in, and the Church in the seventeenth chapter is no longer the woman, but the harlot, the great Babylon, which, however, has in it hidden the true people of God (Rev_ 18:4). The deeper the Church penetrated into heathendom, the more she herself became heathenish. Instead of overcoming, she was overcome by the world [AUBERLEN]. Thus, the woman is "the one inseparable Church of the Old and New Testament" [HENGSTENBERG], the stock of the Christian Church being Israel (Christ and His apostles being Jews), on which the Gentile believers have been grafted, and into which Israel, on her conversion, shall be grafted, as into her own olive tree. During the whole Church-historic period, or "times of the Gentiles," wherein "Jerusalem is trodden down of the Gentiles," there is no believing Jewish Church, and therefore, only the Christian Church can be "the woman." At the same time there is meant, secondarily, the preservation of the Jews during this Church-historic period, in order that Israel, who was once "the woman," and of whom the man-child was born, may become so again at the close of the Gentile times, and stand at the head of the two elections, literal Israel, and spiritual Israel, the Church elected from Jews and Gentiles without distinction. Ezek 20:35-36, "I will bring you into the wilderness of the people (Hebrew, 'peoples'), and there will I plead with you . . . like as I pleaded with your fathers in the wilderness of Egypt" (compare Notes, see on Ezek 20:35-36): not a wilderness literally and locally, but spiritually a state of discipline and trial among the Gentile "peoples," during the long Gentile times, and one finally consummated in the last time of unparalleled trouble under Antichrist, in which the sealed remnant (Rev_ 7:1-8) who constitute "the woman," are nevertheless preserved "from the face of the serpent" (Rev_ 12:14).
thousand two hundred and threescore days--anticipatory of Rev_ 12:14, where the persecution which caused her to flee is mentioned in its place: Rev_ 13:11-18 gives the details of the persecution. It is most unlikely that the transition should be made from the birth of Christ to the last Antichrist, without notice of the long intervening Church-historical period. Probably the 1260 days, or periods, representing this long interval, are RECAPITULATED on a shorter scale analogically during the last Antichrist's short reign. They are equivalent to three and a half years, which, as half of the divine number seven, symbolize the seeming victory of the world over the Church. As they include the whole Gentile times of Jerusalem's being trodden of the Gentiles, they must be much longer than 1260 years; for, above several centuries more than 1260 years have elapsed since Jerusalem fell.
12:712:7: Եւ եղեւ պատերազմ յերկինս, Միքայէլ եւ հրեշտակք իւր կռուէին ընդ վիշապին. եւ վիշապն պատերազմէ՛ր զօրօք իւրովք:
7 Եւ երկնքում պատերազմ եղաւ: Միքայէլը եւ իր հրեշտակները կռւում էին վիշապի դէմ. վիշապը կռւում էր իր զօրքերով,
7 Երկնքի մէջ պատերազմ ծագեցաւ. Միքայէլ ու իր հրեշտակները վիշապին հետ պատերազմեցան։ Վիշապն ալ իր հրեշտակներով պատերազմեցաւ,
Եւ եղեւ պատերազմ յերկինս. Միքայէլ եւ հրեշտակք իւր կռուէին ընդ վիշապին. եւ վիշապն պատերազմէր [158]զօրօք իւրովք:

12:7: Եւ եղեւ պատերազմ յերկինս, Միքայէլ եւ հրեշտակք իւր կռուէին ընդ վիշապին. եւ վիշապն պատերազմէ՛ր զօրօք իւրովք:
7 Եւ երկնքում պատերազմ եղաւ: Միքայէլը եւ իր հրեշտակները կռւում էին վիշապի դէմ. վիշապը կռւում էր իր զօրքերով,
7 Երկնքի մէջ պատերազմ ծագեցաւ. Միքայէլ ու իր հրեշտակները վիշապին հետ պատերազմեցան։ Վիշապն ալ իր հրեշտակներով պատերազմեցաւ,
zohrab-1805▾ eastern-1994▾ western am▾
12:77: И произошла на небе война: Михаил и Ангелы его воевали против дракона, и дракон и ангелы его воевали [против них],
12:7  καὶ ἐγένετο πόλεμος ἐν τῶ οὐρανῶ, ὁ μιχαὴλ καὶ οἱ ἄγγελοι αὐτοῦ τοῦ πολεμῆσαι μετὰ τοῦ δράκοντος. καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ,
12:7. Καὶ (And) ἐγένετο ( it-had-became ) πόλεμος (a-war) ἐν (in) τῷ (unto-the-one) οὐρανῷ, (unto-a-sky,"ὁ (the-one) Μιχαὴλ ( a-Michael ) καὶ (and) οἱ (the-ones) ἄγγελοι (messengers) αὐτοῦ (of-it) τοῦ ( of-the-one ) πολεμῆσαι ( to-have-warred-unto ) μετὰ (with) τοῦ (of-the-one) δράκοντος. (of-a-serpent) καὶ (And) ὁ (the-one) δράκων (a-serpent) ἐπολέμησεν (it-warred-unto) καὶ (and) οἱ (the-ones) ἄγγελοι (messengers) αὐτοῦ, (of-it,"
12:7. et factum est proelium in caelo Michahel et angeli eius proeliabantur cum dracone et draco pugnabat et angeli eiusAnd there was a great battle in heaven: Michael and his angels fought with the dragon, and the dragon fought, and his angels.
7. And there was war in heaven: Michael and his angels to war with the dragon; and the dragon warred and his angels;
12:7. And there was a great battle in heaven. Michael and his Angels were battling with the dragon, and the dragon was fighting, and so were his angels.
12:7. And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,
And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels:

7: И произошла на небе война: Михаил и Ангелы его воевали против дракона, и дракон и ангелы его воевали [против них],
12:7  καὶ ἐγένετο πόλεμος ἐν τῶ οὐρανῶ, ὁ μιχαὴλ καὶ οἱ ἄγγελοι αὐτοῦ τοῦ πολεμῆσαι μετὰ τοῦ δράκοντος. καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ,
12:7. et factum est proelium in caelo Michahel et angeli eius proeliabantur cum dracone et draco pugnabat et angeli eius
And there was a great battle in heaven: Michael and his angels fought with the dragon, and the dragon fought, and his angels.
12:7. And there was a great battle in heaven. Michael and his Angels were battling with the dragon, and the dragon was fighting, and so were his angels.
12:7. And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Непосредственно за восхищением сына - мужа к Бож. престолу между разгневанным неудачею драконом и небесными силами произошла борьба. Она представлялась Иоанну происходившею на небесном своде и имела образ сражения между Михаилом и Ангелами с одной стороны и между драконом и его ангелами - с другой. Михаил есть Ангел, один из творных духов, приближенных к Господу Богу (Дан 10:13, 21; 12:1; Иуд 9). Михаил, как архистратиг небесных сил (ср. Haв 5:13-16), как их руководитель, во главе их является защитником добра, и правды, и блага всего человечества, в особенности же христиан как духовного Израиля, народа Божия по преимуществу [Kliefoth]. Таким образом, борьба представляется происходящею между небесными силами добрыми и злыми. Она кончилась тем, что злые ангелы вместе с их начальником драконом - диаволом были побеждены, и для них уже не нашлось места на небе. Так как только искупительные заслуга Христа Спасителя положили конец прежнему доступу диавола на небо и некоторому равноправному положению среди добрых Ангелов, то и борьбу эту, и победу нужно отнести к тому времени, когда совершилось пролитие Христовой крови, - ко времени установления Нового Завета. Ангелы на небе первее всего воспользовались плодами этой жертвы и окончательно узнали из своей среды диавола, а вслед за ними и вместе с ними так поступали и поступают эти истинные христиане (1Ин. 5:4).
Adam Clarke: Commentary on the Bible - 1831
12:7: Rev 12:7 per Adam Clarke
There was war in heaven - In the same treatise, fol. 87, 2, on Exo 14:7, Pharaoh took six hundred chariots, we have these words: "There was war among those above and among those below, והמלחמה היתה חזקה בשמים vehammilchamaĥ hayethah chazakah bashshamayim, and there was great war in heaven." Of Michael the rabbins are full. See much in Schoettgen, and see the note on Jde 1:9.
The dragon - and his angels - The same as Rab. Sam. ben David, in Chasad Shimuel, calls סמאל וחיילותיו Samael vechayilothaiv, "Samael and his troops;" fol. 28, 2.
Rev 12:7 per John Edward Clarke
And there was war in heaven - As heaven means here the throne of the Roman empire, the war in heaven consequently alludes to the breaking out of civil commotions among the governors of this empire.
Michael and his angels fought against the dragon - Michael was the man child which the woman brought forth, as is evident from the context, and therefore signifies, as has been shown already, the dynasty of Christian Roman emperors. This dynasty is represented by Michael, because he is "the great prince which standeth for the children of God's people." Dan 12:1.
And the dragon fought and his angels - Or ministers.
Albert Barnes: Notes on the Bible - 1834
12:7: And there was war in heaven - There was a state of things existing in regard to the woman and the child - the church in the condition in which it would then be - which would be well represented by a war in heaven; that is, by a conflict between the powers of good and evil, of light and darkness. Of course it is not necessary to understand this literally, anymore than the other symbolical representations in the book. All that is meant is, that a vision passed before the mind of John as if there was a conflict, in regard to the church, between the angels in heaven and Satan. There is a vision of the persecuted church - of the woman fleeing into the desert - and the course of the narrative is here interrupted by going back Rev 12:7-13 to describe the conflict which led to this result, and the fact that Satan, as it were cast out of heaven, and unable to achieve a victory there, was suffered to vent his malice against the church on earth. The seat of this warfare is said to be heaven. This language sometimes refers to heaven as it appears to us - the sky - the upper regions of the atmosphere, and some have supposed that that was the place of the contest. But the language in Rev 11:19; Rev 12:1 (see the notes on those places), would rather lead us to refer it to heaven considered as lying beyond the sky. This accords, too, with other representations in the Bible, where Satan is described as appearing before God, and among the sons of God. See the notes on Job 1:6. Of course this is not to be understood as a real transaction, but as a symbolical representation of the contest between good and evil - as if there was a war waged in heaven between Satan and the leader of the heavenly hosts.
Michael - There have been very various opinions as to who Michael is. Many Protestant interpreters have supposed that Christ is meant. The reasons usually alleged for this opinion, many of which are very fanciful, may be seen in Hengstenberg (Die Offenbarung des heiliges Johannes), 1:611-622. The reference to Michael here is probably derived from Dan 10:13; Dan 12:1. In those places he is represented as the guardian angel of the people of God; and it is in this sense, I apprehend, that the passage is to be understood here. There is no evidence in the name itself, or in the circumstances referred to, that Christ is intended; and if he had been, it is inconceivable why he was not referred to by his own name, or by some of the usual appellations which John gives him. Michael, the archangel, is here represented as the guardian of the church, and as contending against Satan for its protection. Compare the notes on Dan 10:13. This representation accords with the usual statements in the Bible respecting the interposition of the angels in behalf of the church (see the notes on Heb 1:14), and is one which cannot be proved to be unfounded. All the analogies which throw any light on the subject, as well as the uniform statements of the Bible, lead us to suppose that good beings of other worlds feel an interest in the welfare of the redeemed church below.
And his angels - The angels under him. Michael is represented as the archangel, and all the statements in the Bible suppose that the heavenly hosts are distributed into different ranks and orders. See the Jde 1:9 note; Eph 1:21 note. If Satan is permitted to make war against the church, there is no improbability in supposing that, in those higher regions where the war is carried on, and in those aspects of it which lie beyond the power and the knowledge of man, good angels should be employed to defeat his plans.
Fought - See the notes on Jde 1:9.
Against the dragon - Against Satan. See the notes at Rev 12:3.
And the dragon fought and his angels - That is, the master-spirit - Satan, and those under him. See the notes on Mat 4:1. Of the nature of this warfare nothing is definitely stated. Its whole sphere lies beyond mortal vision, and is carried on in a manner of which we can have little conception. What weapons Satan may use to destroy the church, and in what way his efforts may be counteracted by holy angels, are points on which we can have little knowledge. It is sufficient to know that the fact of such a struggle is not improbable, and that Satan is successfully resisted by the leader of the heavenly host.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: war: Rev 13:7, Rev 19:11-20; Isa 34:5; Eph 6:12 *Gr.
Michael: Isa 55:4; Dan 10:13, Dan 10:21, Dan 12:1; Heb 2:10; Jde 1:9
and his: Mat 13:41, Mat 16:27, Mat 24:31, Mat 26:53; Th2 1:7
the dragon: Rev 12:3, Rev 12:4, Rev 20:2
his angels: Rev 12:9; Psa 78:49; Mat 25:41; Co2 12:7 *Gr: Pe2 2:4
Geneva 1599
12:7 And there was war in heaven: (14) Michael and his angels fought against the dragon; and the dragon fought and his angels,
(14) Christ is the Prince of angels and head of the Church, who bears that iron rod (Rev_ 12:5). Also See Dan 12:1. In this verse a description of the battle and of the victory in the two verses following (Rev_ 12:8-9). The psalmist noted this battle as did Paul; (Ps 68:9; Eph 4:8; Col 2:15).
John Gill
12:7 And there was war in heaven,.... Not in the third heaven, the habitation of God, the seat of the angels and glorified saints, there is no discord, jars, and contentions there, nothing but peace, love, and joy; but in the church below, which is militant, and has in it as it were a company of two armies; or rather in the Roman empire, which was the heaven of Satan, the god of this world, and of his angels; and this war refers not to the dispute between Michael the archangel and the devil about the body of Moses, Jude 1:9; nor to the of the angels when they rebelled against God, left their first estate, and were cast down to hell, Jude 1:6; nor to that ancient and stated enmity between the seed of the serpent and the seed of the woman, Gen 3:15, which has appeared in all ages of time, more or less, since the fall of Adam; nor to the combats which Christ personally had with Satan and his powers when here on earth, as in the wilderness, immediately after his baptism, and in the garden, a little before his death, and on the cross, when he spoiled principalities and powers, and destroyed him that had the power of death, the devil; but rather to the conflict which Christ and his people had with the rulers of the darkness of this world, with the Roman powers, and with false teachers during the three first centuries; though it seems best to understand it of the war commenced by Constantine against Paganism, and which was finished by Theodosius, by whom Heathenism received its death wound, and was never restored since the phrase of war in heaven is not unknown to the Jews; they say (i) when Pharaoh pursued after Israel, there was war above and below, and there was a very fierce war "in heaven":
Michael and his angels fought against the dragon: by whom is meant not a created angel, with whom his name does not agree, it signifying "who is as God"; nor does it appear that there is anyone created angel that presides over the rest, and has them at his command; though the Jews seem to imagine as if the angels were ranged under several heads and governors, of whom they make Michael to be one; for they say (k),
"when the holy blessed God descended on Mount Sinai, several companies of angels descended with him, , "Michael and his company", and Gabriel and his company:''
"so kings armies", in Ps 68:12; are by them interpreted of "kings of angels"; and it is asked who are these? and the answer is, Michael and Gabriel (l). Lord Napier thinks that the Holy Ghost is designed, who is equally truly God as the Father and the Son, and who in the hearts of the saints opposes Satan and his temptations; but it seems best to interpret it of Jesus Christ, who is equal with God, is his fellow, is one with the Father, and in whom the fulness of the Godhead dwells bodily: he is the Archangel, the first of the chief princes, the head of all principality and power, who is on the side of the Lord's people, pleads their cause, defends their persons, and saves them; see Jude 1:9; and by "his angels" may be meant either the good angels, literally understood, who are his creatures, his ministers, and whom he employs under him, in protecting his people, and in destroying his enemies; or else the ministers of the Gospel, who are called angels in this book, and who, under Christ, fight the good fight of faith, contend earnestly for it, being valiant for the truth upon earth; or rather the Christian emperors, particularly Constantine and Theodosius, and the Christians with them, who opposed Paganism in the empire, and at last subdued, and cast it out:
and the dragon fought, and his angels; there is such an order among the evil angels, as to have one of their own at the head of them, they having cast off their allegiance to God and Christ, who is styled the prince of devils, and his name is Beelzebub: hence we read of the devil and his angels; see Mt 12:24; and these may be intended here, unless false teachers, who transform themselves into angels of light, as their leader sometimes does, should be thought to be meant, who resist the truth and oppose themselves to the ministers of it; though rather, Satan as presiding over, and influencing the Roman Pagan empire, and the Roman emperors, who acted under him, are here designed; with whom Constantine and Theodosius, under Christ, combated, such as Maximinus, Maxentius, Licinius, Arbogastes, and Eugenius, and those that were with them. The Arabic version renders it, "the serpent with his soldiers".
(i) Shaare Ora, fol. 26. 4. (k) Debarim, Rabba, fol. 237. 4. (l) Shirhashirim Rabba, fol. 14. 3. & 26. 3.
John Wesley
12:7 And there was war in heaven - Here Satan makes his grand opposition to the kingdom of God; but an end is now put to his accusing the saints before God. The cause goes against him, Rev_ 12:10-11, and Michael executes the sentence. That Michael is a created angel, appears from his not daring, in disputing with Satan, Jude 1:9, to bring a railing accusation; but only saying, "The Lord rebuke thee." And this modesty is implied in his very name; for Michael signifies, "Who is like God?" which implies also his deep reverence toward God, and distance from all self - exaltation. Satan would be like God: the very name of Michael asks, "Who is like God?" Not Satan; not the highest archangel. It is he likewise that is afterward employed to seize, bind, and imprison that proud spirit.
Robert Jamieson, A. R. Fausset and David Brown
12:7 In Job 1:6-11; Job 2:1-6, Satan appears among the sons of God, presenting himself before God in heaven, as the accuser of the saints: again in Zech 3:1-2. But at Christ's coming as our Redeemer, he fell from heaven, especially when Christ suffered, rose again, and ascended to heaven. When Christ appeared before God as our Advocate, Satan, the accusing adversary, could no longer appear before God against us, but was cast out judicially (Rom 8:33-34). He and his angels henceforth range through the air and the earth, after a time (namely, the interval between the ascension and the second advent) about to be cast hence also, and bound in hell. That "heaven" here does not mean merely the air, but the abode of angels, appears from Rev_ 12:9-10, Rev_ 12:12; 3Kings 22:19-22.
there was--Greek, "there came to pass," or "arose."
war in heaven--What a seeming contradiction in terms, yet true! Contrast the blessed result of Christ's triumph, Lk 19:38, "peace in heaven." Col 1:20, "made peace through the blood of His cross, by Him to reconcile all things unto Himself; whether . . . things in earth, or things in heaven."
Michael and his angels . . . the dragon . . . and his angels--It was fittingly ordered that, as the rebellion arose from unfaithful angels and their leader, so they should be encountered and overcome by faithful angels and their archangel, in heaven. On earth they are fittingly encountered, and shall be overcome, as represented by the beast and false prophet, by the Son of man and His armies of human saints (Rev_ 19:14-21). The conflict on earth, as in Dan 10:13, has its correspondent conflict of angels in heaven. Michael is peculiarly the prince, or presiding angel, of the Jewish nation. The conflict in heaven, though judicially decided already against Satan from the time of Christ's resurrection and ascension, receives its actual completion in the execution of judgment by the angels who cast out Satan from heaven. From Christ's ascension he has no standing-ground judicially against the believing elect. Lk 10:18, "I beheld (in the earnest of the future full fulfilment given in the subjection of the demons to the disciples) Satan as lightning fall from heaven." As Michael fought before with Satan about the body of the mediator of the old covenant (Jude 1:9), so now the mediator of the new covenant, by offering His sinless body in sacrifice, arms Michael with power to renew and finish the conflict by a complete victory. That Satan is not yet actually and finally cast out of heaven, though the judicial sentence to that effect received its ratification at Christ's ascension, appears from Eph 6:12, "spiritual wickedness in high (Greek, 'heavenly') places." This is the primary Church-historical sense here. But, through Israel's unbelief, Satan has had ground against that, the elect nation, appearing before God as its accuser. At the eve of its restoration, in the ulterior sense, his standing-ground in heaven against Israel, too, shall be taken from him, "the Lord that hath chosen Jerusalem" rebuking him, and casting him out from heaven actually and for ever by Michael, the prince, or presiding angel of the Jews. Thus Zech 3:1-9 is strictly parallel, Joshua, the high priest, being representative of his nation Israel, and Satan standing at God's fight hand as adversary to resist Israel's justification. Then, and not till then, fully (Rev_ 12:10, "NOW," &c.) shall ALL things be reconciled unto Christ IN HEAVEN (Col 1:20), and there shall be peace in heaven (Lk 19:38).
against--A, B, and C read, "with."
12:812:8: Եւ ո՛չ կարացին կալ ընդդէմ, եւ տեղի ո՛չ գտաւ նոցա յերկինս:
8 բայց նրանք չկարողացան դիմադրել. եւ երկնքում նրանց համար տեղ չգտնուեց:
8 Բայց չկրցան դէմ կենալ։ Երկնքի մէջ ալ՝ տեղ չգտնուեցաւ անոնց։
Եւ ոչ կարացին կալ ընդդէմ, եւ տեղի ոչ գտաւ նոցա յերկինս:

12:8: Եւ ո՛չ կարացին կալ ընդդէմ, եւ տեղի ո՛չ գտաւ նոցա յերկինս:
8 բայց նրանք չկարողացան դիմադրել. եւ երկնքում նրանց համար տեղ չգտնուեց:
8 Բայց չկրցան դէմ կենալ։ Երկնքի մէջ ալ՝ տեղ չգտնուեցաւ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
12:88: но не устояли, и не нашлось уже для них места на небе.
12:8  καὶ οὐκ ἴσχυσεν, οὐδὲ τόπος εὑρέθη αὐτῶν ἔτι ἐν τῶ οὐρανῶ.
12:8. καὶ (and) οὐκ (not) ἴσχυσεν, (it-force-held,"οὐδὲ (not-moreover) τόπος (an-occasion) εὑρέθη (it-was-found) αὐτῶν (of-them) ἔτι (if-to-a-one) ἐν (in) τῷ (unto-the-one) οὐρανῷ. (unto-a-sky)
12:8. et non valuerunt neque locus inventus est eorum amplius in caeloAnd they prevailed not: neither was their place found any more in heaven.
8. And they prevailed not, neither was their place found any more in heaven.
12:8. But they did not prevail, and a place for them was no longer found in heaven.
12:8. And prevailed not; neither was their place found any more in heaven.
And prevailed not; neither was their place found any more in heaven:

8: но не устояли, и не нашлось уже для них места на небе.
12:8  καὶ οὐκ ἴσχυσεν, οὐδὲ τόπος εὑρέθη αὐτῶν ἔτι ἐν τῶ οὐρανῶ.
12:8. et non valuerunt neque locus inventus est eorum amplius in caelo
And they prevailed not: neither was their place found any more in heaven.
12:8. But they did not prevail, and a place for them was no longer found in heaven.
12:8. And prevailed not; neither was their place found any more in heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
12:8: And prevailed not - Against the cause of Christianity.
Neither was their place found any more in heaven - The advocates of the heathen idolatry were prevented from having any farther share in the government of the empire. The wonderful success of Constantine over all his enemies, and his final triumph over Licinius, correspond exactly to the symbolical language in this verse.
Albert Barnes: Notes on the Bible - 1834
12:8: And pRev_ailed not - Satan and his angels failed in their purpose.
Neither was their place found any more in heaven - They were cast out, and were seen there no more. The idea is, that they were defeated and driven away, though for a time they were suffered to carry on the warfare elsewhere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: pRev_ailed not: Rev 12:11; Psa 13:4, Psa 118:10-13, Psa 129:2; Jer 1:19, Jer 5:22; Mat 16:18; Rom 8:31-39
their: Job 7:10, Job 8:18, Job 20:9, Job 27:21-23; Psa 37:10; Act 1:25; Jde 1:6
Geneva 1599
12:8 (15) And prevailed not; neither was their (a) place found any more in heaven.
(15) The description of the victory, by the denying of the thing in this verse, and by affirming the opposite in (Rev_ 12:9). As Satan gained nothing in heaven, but was by the power of God thrown down into the world of which he is the prince, Christ himself and his elect members standing still by the throne of God.
(a) They were cast out so, that they were never seen any more in heaven.
John Gill
12:8 And prevailed not,.... That is, the dragon, or the devil, and his angels, prevailed not against Michael and his angels; but, on the other hand, were conquered by them, as the above tyrants were by Constantine and Theodosius: some copies read in the singular number, "and he prevailed not", as the Alexandrian copy, the Complutensian edition the Arabic and Ethiopic versions; and other copies in the plural number, "they prevailed not": and as the Vulgate Latin and Syriac versions:
neither was their place found any more in heaven; in the Roman empire; or "his place", as some copies and versions: this was the time of the judgment of the world, or of the empire as Pagan; Satan the prince of the world, who had long governed in it, was now cast out of all power and authority in it, and all the idol gods in whom he was worshipped, with all the idolatrous priests; nor were there any more any Heathen emperors, for after Constantine's time there was only Julian the apostate, and who reigned but a little while; and after Theodosius, who cleared the empire of Paganism, there never was any, and there is reason to believe there never will be.
John Wesley
12:8 And he prevailed not - The dragon himself is principally mentioned; but his angels, likewise, are to be understood. Neither was this place found any more in heaven - So till now he had a place in heaven. How deep a mystery is this! One may compare this with Lk 10:18; Eph 2:2; Eph 4:8; Eph 6:12.
Robert Jamieson, A. R. Fausset and David Brown
12:8 prevailed not--A and Coptic read, "He prevailed not." But B and C read as English Version.
neither--A, B, and C read, "not even" (Greek, "oude"): a climax. Not only did they not prevail, but not even their place was found any more in heaven. There are four gradations in the ever deeper downfall of Satan: (1) He is deprived of his heavenly excellency, though having still access to heaven as man's accuser, up to Christ's first coming. As heaven was not fully yet opened to man (Jn 3:13), so it was not yet shut against Satan and his demons. The Old Testament dispensation could not overcome him. (2) From Christ, down to the millennium, he is judicially cast out of heaven as the accuser of the elect, and shortly before the millennium loses his power against Israel, and has sentence of expulsion fully executed on him and his by Michael. His rage on earth is consequently the greater, his power being concentrated on it, especially towards the end, when "he knoweth that he hath but a short time" (Rev_ 12:12). (3) He is bound during the millennium (Rev_ 20:1-3). (4) After having been loosed for a while, he is cast for ever into the lake of fire.
12:912:9: Եւ անկաւ վիշապն մեծ՝ օ՛ձն առաջին, որ անուանեալ կոչի Բէեղզեբո՛ւղ եւ Սատանայ, որ մոլորեցոյց զամենայն տիեզերս երկրի. եւ հրեշտակք նորա ընդ նմա անկան:
9 Եւ ընկաւ մեծ վիշապը՝ առաջին օձը, որ կոչւում է Բէեղզեբուղ եւ Սատանայ եւ որ մոլորեցրեց ամբողջ աշխարհը. եւ նրա հետ ընկան նաեւ նրա հրեշտակները:
9 Ուստի վար ձգուեցաւ մեծ վիշապը, այն առաջուան օձը, որ Բանսարկու ու Սատանայ կը կոչուի, որ բոլոր աշխարհ մոլորեցուց։ Իր հրեշտակներն ալ իրեն հետ վար ձգուեցան երկրի վրայ։
Եւ անկաւ վիշապն մեծ, օձն առաջին, որ անուանեալ կոչի [159]Բէեղզեբուղ եւ Սատանայ որ մոլորեցոյց զամենայն տիեզերս [160]երկրի. եւ հրեշտակք նորա ընդ նմա անկան:

12:9: Եւ անկաւ վիշապն մեծ՝ օ՛ձն առաջին, որ անուանեալ կոչի Բէեղզեբո՛ւղ եւ Սատանայ, որ մոլորեցոյց զամենայն տիեզերս երկրի. եւ հրեշտակք նորա ընդ նմա անկան:
9 Եւ ընկաւ մեծ վիշապը՝ առաջին օձը, որ կոչւում է Բէեղզեբուղ եւ Սատանայ եւ որ մոլորեցրեց ամբողջ աշխարհը. եւ նրա հետ ընկան նաեւ նրա հրեշտակները:
9 Ուստի վար ձգուեցաւ մեծ վիշապը, այն առաջուան օձը, որ Բանսարկու ու Սատանայ կը կոչուի, որ բոլոր աշխարհ մոլորեցուց։ Իր հրեշտակներն ալ իրեն հետ վար ձգուեցան երկրի վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:99: И низвержен был великий дракон, древний змий, называемый диаволом и сатаною, обольщающий всю вселенную, низвержен на землю, и ангелы его низвержены с ним.
12:9  καὶ ἐβλήθη ὁ δράκων ὁ μέγας, ὁ ὄφις ὁ ἀρχαῖος, ὁ καλούμενος διάβολος καὶ ὁ σατανᾶς, ὁ πλανῶν τὴν οἰκουμένην ὅλην _ ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετ᾽ αὐτοῦ ἐβλήθησαν.
12:9. καὶ (And) ἐβλήθη (it-was-casted) ὁ (the-one) δράκων (a-serpent) ὁ (the-one) μέγας, (great," ὁ ( the-one ) ὄφις ( a-snake ) ὁ (the-one) ἀρχαῖος, (first-belonged,"ὁ (the-one) καλούμενος (being-called-unto) Διάβολος ( casted-through ) καὶ (and) Ὁ ( the-one ) Σατανᾶς , ( a-satanas ,"ὁ (the-one) πλανῶν (wandering-unto) τὴν (to-the-one) οἰκουμένην (to-being-housed-unto) ὅλην,-- (to-whole) ἐβλήθη (it-was-casted) εἰς (into) τὴν (to-the-one) γῆν, (to-a-soil,"καὶ (and) οἱ (the-ones) ἄγγελοι (messengers) αὐτοῦ (of-it) μετ' (with) αὐτοῦ (of-it) ἐβλήθησαν. (they-were-casted)
12:9. et proiectus est draco ille magnus serpens antiquus qui vocatur Diabolus et Satanas qui seducit universum orbem proiectus est in terram et angeli eius cum illo missi suntAnd that great dragon was cast out, that old serpent, who is called the devil and Satan, who seduceth the whole world. And he was cast unto the earth: and his angels were thrown down with him.
9. And the great dragon was cast down, the old serpent, he that is called the Devil and Satan, the deceiver of the whole world; he was cast down to the earth, and his angels were cast down with him.
12:9. And he was thrown out, that great dragon, that ancient serpent, who is called the devil and Satan, who seduces the whole world. And he was thrown down to the earth, and his angels were cast down with him.
12:9. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.
And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him:

9: И низвержен был великий дракон, древний змий, называемый диаволом и сатаною, обольщающий всю вселенную, низвержен на землю, и ангелы его низвержены с ним.
12:9  καὶ ἐβλήθη ὁ δράκων ὁ μέγας, ὁ ὄφις ὁ ἀρχαῖος, ὁ καλούμενος διάβολος καὶ ὁ σατανᾶς, ὁ πλανῶν τὴν οἰκουμένην ὅλην _ ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετ᾽ αὐτοῦ ἐβλήθησαν.
12:9. et proiectus est draco ille magnus serpens antiquus qui vocatur Diabolus et Satanas qui seducit universum orbem proiectus est in terram et angeli eius cum illo missi sunt
And that great dragon was cast out, that old serpent, who is called the devil and Satan, who seduceth the whole world. And he was cast unto the earth: and his angels were thrown down with him.
12:9. And he was thrown out, that great dragon, that ancient serpent, who is called the devil and Satan, who seduces the whole world. And he was thrown down to the earth, and his angels were cast down with him.
12:9. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Дракон назван древним змеем в смысле указания на первый человеческий грех, виновником которого был злой дух, вошедший в змея и соблазнивший Еву. Дальнейшие названия его - диавол и сатана - суть синонимы и значат - клеветник и противник. Прежде дракон-диавол, пользуясь свободным доступом к небесному престолу, клеветал на всех людей и обольщал всю вселенную. Теперь он низвержен с неба вместе со своими ангелами и, значит, лишился одного своего прежнего преимущества. Но у него по-прежнему осталась возможность обольщать всю вселенную. - Громкий голос - не единичный голос, но как бы соединенный хор; и в этом общем прославлении Бога принимали участие и Ангелы, и старцы, и прославленные люди. Они прославляют Бога за спасение, как дело милосердия Божия, за водворение Царства Божия и власти Иисуса Христа как искупителя и Богочеловека. Побуждение к славословию - низвержение клеветника, т.е. диавола, когда он уже не имеет прежнего доступа к Господу и когда сами люди почувствовали в себе силы, необходимые в борьбе с ним.
Adam Clarke: Commentary on the Bible - 1831
12:9: Rev 12:9 per Adam Clarke
That old serpent - The rabbins speak much of this being, sometimes under the notion of יצר הרע yetser hara, the evil principle, and sometimes Samael.
He was cast out into the earth, and his angels were cast out with him - This is very like a saying in the book Bahir, in Sohar Gen., fol. 27, col. 107: "And God cast out Samael and his troops from the place of their holiness."
Rev 12:9 per John Edward Clarke
And the great dragon was cast out, etc. - By the terms Devil and Satan mentioned in this verse, Pareus, Faber, and many other commentators, understand literally the great spiritual enemy of mankind. But this view of the passage cannot be correct, from the circumstance that it is the dragon which is thus called. Now, if by the dragon be meant the devil, then use are necessarily led to this conclusion, that the great apostate spirit is a monster, having seven heads and ten horns; and also that he has a tail, with which he drags after him the third part of the stars of heaven. The appellations, old serpent, devil, and Satan, must, therefore, be understood figuratively. The heathen power is called that old serpent which deceived the whole world, from its subtlety against the Christians, and its causing the whole Roman world, as far as it was in its power, to embrace the absurdities of paganism. It is called the devil, from its continual false accusations and slanders against the true worshippers of God, for the devil is a liar from the beginning; and it is also called Satan, שטן, which is a Hebrew word signifying an adversary, from its frequent persecutions of the Christian Church. The dragon and his angels are said to be cast out, which is more than was said in the preceding verse. There mention is made of his being found no longer in heaven, or on the throne of the Roman empire, here he is entirely cast out from all offices of trust in the empire; his religion is first only tolerated, and then totally abolished, by the imperial power. This great event was not the work of a reign; it took up many years, for it had to contend with the deep-rooted prejudices of the heathen, who to the very last endeavored to uphold their declining superstition. Paganism received several mortal strokes in the time of Constantine and his sons Constans and Constantius. It was farther reduced by the great zeal of Jovian, Valentinian, and Valens; and was finally suppressed by the edicts of Gratian, Theodosius I., and his successors. It was not till a.d. 388 that Rome itself, the residence of the emperor, was generally reformed from the absurdities of paganism; but the total suppression of paganism soon followed the conversion of the metropolitan city, and about a.d. 395 the dragon may be considered, in an eminent sense, to have been cast into the earth, that is, into a state of utter subjection to the ruling dynasty of Christian emperors.
Albert Barnes: Notes on the Bible - 1834
12:9: And the great dragon was cast out - See the notes on Rev 12:3. That there may be an allusion in the language here to what actually occurred in some far distant period of the past, when Satan was ejected from heaven, there can be no reason to doubt. Our Saviour seems to refer to such an event in the language which he uses when he says Luk 10:18, "I beheld Satan as lightning fall from heaven"; and Jude, perhaps Rev 12:6, may refer to the same event. All that we know on the subject leads us to suppose that at some time there was a Rev_olt among the angels, and that the rebellious part were cast out of heaven, for an allusion to this is not infrequent in the Scriptures. Still the event here referred to is a symbolical representation of what could occur at a later period, when the church would be about to spread and he triumphant, and when Satan would wage a deadly war against it. That opposition would be as if he made war on Michael the archangel, and the heavenly hosts, and his failure would be as great as if he were vanquished and cast out of heaven.
That old serpent - This doubtless refers to the serpent that deceived Eve (Gen 3:1-11; Rev 20:2; compare the notes on Co2 11:3); and this passage may be adduced as a proof that the real tempter of Eve was the devil, who assumed the form of a serpent. The word "old" here refers to the fact that his appearance on earth was at an early stage of the world's history, and that he had long been employed in the work which is here attributed to him - that of opposing the church.
Called the devil - To whom the name devil is given. That is, this is the same being that is elsewhere and commonly known by that name. See the notes on Mat 4:1.
And Satan - Another name given to the same being - a name, like the other, designed to refer to something in his character. See it explained in the notes on Job 1:6.
Which deceiveth the whole world - Whose character is that of a deceiver; whose agency extends over all the earth. See the Joh 8:44 note, and Jo1 5:19 note.
He was cast out into the earth - That is, he was not suffered to pursue his designs in heaven, but was cast down to the earth, where he is permitted for a time to carry on his warfare against the church. According to the interpretation proposed above, this refers to the period when there were indications that God was about to set up his kingdom on the earth. The language, however, is such as would be used on the supposition that there had been, at some period, a rebellion in heaven, and that Satan and his followers had been cast out to return there no more. It is difficult to explain this language except on that supposition; and such a supposition is, in itself, no more improbable than the apostasy and rebellion of man.
And his angels were cast out with him - They shared the lot of their leader. As applicable to the state of things to which this refers, the meaning is, that all were overthrown; that no enemy of the church would remain unsubdued; that the victory would be final and complete. As applicable to the event from which the language is supposed to have been derived - the Rev_olt in heaven - the meaning is, that the followers in the Rev_olt shared the lot of the leader, and that all who rebelled were ejected from heaven. The first and the only Rev_olt in heaven was quelled; and the result furnished to the universe an impressive proof that none who rebelled there would be forgiven - that apostasy so near the throne could not be pardoned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: the great: Rev 12:3, Rev 12:7; Luk 10:18; Joh 12:31
that: Rev 12:14, Rev 12:15, Rev 20:2; Gen 3:1, Gen 3:4, Gen 3:13; Isa 27:1, Isa 65:25
the Devil: Rev 9:20, Rev 16:14, Rev 18:2; Mat 4:1, Mat 4:5, Mat 4:8, Mat 13:39; Luk 8:12; Joh 8:44; Ti1 3:6, Ti1 3:7; Heb 2:14; Jo1 3:8-10; Jde 1:9
and Satan: Rev 2:9, Rev 2:13, Rev 2:24, Rev 3:9; Ch1 21:1; Job 1:6-12, Job 2:1; Psa 109:6; Zac 3:1, Zac 3:2; Mat 4:10; Luk 13:16, Luk 22:3, Luk 22:31; Act 5:3, Act 26:18; Rom 16:20; Co2 2:11, Co2 11:14; Co2 12:7; Th2 2:9
deceiveth: Rev 13:14, Rev 18:23, Rev 19:20, Rev 20:3, Rev 20:8, Rev 20:10; Mat 24:24; Rom 16:18; Co2 11:3; Eph 4:14; Th2 2:3, Th2 2:9-11; Ti1 2:14; Ti2 3:13; Jo1 5:19
he was: Rev 9:1; Eze 28:16; Luk 10:18; Joh 12:31
into: Job 1:7, Job 2:2; Isa 14:12, Isa 65:25; Joh 14:30, Joh 16:11; Co2 4:4; Pe1 5:8
John Gill
12:9 And the great dragon was cast out,.... From heaven, or from power and authority in the Roman empire, namely, the devil, where he had long presided; it is observable that Constantine himself speaks of "the dragon" being removed from the government of the commonwealth by the providence of God, and by the ministry, or means of him (m); and he had his own effigies on a table placed before the porch of his palace, with the cross over his head, and a dragon under his feet thrust through with darts, and falling headlong (n);
the old serpent; who is so called, because, of old, from the beginning, almost as soon as the world was, he appeared in the form of a serpent, or rather made use of it as an instrument and means, by which he seduced Eve, and so brought on the ruin of mankind, it is very usual with the Jews to call the devil , "the old serpent" (o); wherefore John uses this phrase as a known one, to explain who was meant by the great dragon:
called the devil and Satan; the first of these names signifies an accuser, and a forger of calumnies, and such is the old serpent; he accuses God to men, as if he was envious of their happiness, as in the case of our first parents, and of men to God, of which there is an instance in the case of Job; and hence he is in Rev_ 12:10 called the accuser of the brethren; and the latter of them signifies an enemy, one that is filled with hatred and enmity to God and Christ, and to his church and people, whose adversary he is said to be, and at whose right hand he stands to resist, as he did Joshua the high priest:
which deceiveth the whole world; which he did by deceiving our first parents, from whom all mankind spring, and in whose loins they were when they were deceived; so the Jews say (p) of the old serpent, that , "he deceives the whole world"; and so he deceived and corrupted the old world before the flood; and so he seduces every age and generation of men in the world; but here the Roman empire, sometimes called all the world, as in Lk 2:1, is meant, whom Satan deceived by drawing it into idolatry and superstition;
he was cast out into the earth; he was cast out of the Roman empire, from the rule of it, and worship in it, the Heathen gods and Heathen emperors being no more; when he possessed and instigated, and influenced the Huns, Goths, and Vandals, a meaner and baser sort of people, hereafter in this chapter called the earth, which is said to help the woman, contrary to the intention of Satan; the phrase denotes the greatness of the fall of Satan, his loss of power, and the meanness and low estate of the persons he afterwards had the power of, both the savage people before mentioned, and the antichristian party:
and his angels were cast out with him; the Heathen emperors, magistrates, priests, and other votaries of his, which he made use of as instruments to do his will.
(m) Euseb. de Vita Constantini, l. 2. c. 46. (n) Ib. l. 3. c. 3. (o) T. Bab. Sota, fol. 9. 2. & Sanhedrin, fol. 29. 1. Imre Binah in Zohar in Gen. fol. 3. 1. & 15. 2. & passim, Raya Mehimna in Zohar in Exod. fol. 50. 1. Tzeror Hammor, fol. 7. 3. & 8. 2. & 26. 3. & 46. 1. & Caphtor, fol. 101. 2. (p) Tzeror Hammor, fol. 13. 3.
John Wesley
12:9 And the great dragon was cast out - It is not yet said, unto the earth - He was cast out of heaven; and at this the inhabitants of heaven rejoice. He is termed the great dragon, as appearing here in that shape, to intimate his poisonous and cruel disposition. The ancient serpent - In allusion to his deceiving Eve in that form. Dragons are a kind of large serpent. Who is called the Devil and Satan - These are words of exactly the same meaning; only the former is Greek; the latter, Hebrew; denoting the grand adversary of all the saints, whether Jews or gentiles. He has deceived the whole world - Not only in their first parents, but through all ages, and in all countries, into unbelief and all wickedness; into the hating and persecuting faith and all goodness. He was cast out unto the earth - He was cast out of heaven; and being cast out thence, himself came to the earth. Nor had he been unemployed on the earth before, although his ordinary abode was in heaven.
Robert Jamieson, A. R. Fausset and David Brown
12:9 that old serpent--alluding to Gen 3:1, Gen 3:4.
Devil--the Greek, for "accuser," or "slanderer."
Satan--the Hebrew for "adversary," especially in a court of justice. The twofold designation, Greek and Hebrew, marks the twofold objects of his accusations and temptations, the elect Gentiles and the elect Jews.
world--Greek, "habitable world."
12:1012:10: Եւ լուա՛յ ձայն մեծ յերկնից՝ որ ասէր. Արդ եղեւ՛ զօրութիւն եւ փրկութիւն եւ արքայութիւն Աստուծոյ մերոյ, եւ իշխանութիւն Օծելոյ նորա. զի անկա՛ւ չարախօսն եղբարց մերոց, որ չարախօսէ՛ր զնոցանէ առաջի Աստուծոյ՝ զտիւ եւ զգիշեր[5231]: [5231] Ոմանք. Որ չարախօսէրն։ Ոսկան. Աստուծոյ ՚ի տուէ եւ ՚ի գիշերի։
10 Եւ երկնքից լսեցի մի բարձր ձայն, որ ասում էր. «Այժմ եկաւ մեր Աստծու զօրութիւնը, փրկութիւնն ու արքայութիւնը եւ նրա Օծեալի իշխանութիւնը, որովհետեւ ընկաւ մեր եղբայրների դէմ չարախօսողը, նա, ով Աստծու առաջ նրանց մասին չարախօսում էր գիշեր-ցերեկ:
10 Եւ մեծ ձայն մը լսեցի երկնքի մէջ, որ կ’ըսէր. «Հիմա եղաւ մեր Աստուծոյն փրկութիւնը ու զօրութիւնը եւ թագաւորութիւնը ու անոր Օծեալին իշխանութիւնը. վասն զի մեր եղբայրներուն դէմ չար խօսողը վար ձգուեցաւ, որ անոնց դէմ չարախօսութիւն կ’ընէր մեր Աստուծոյն առջեւ՝ ցորեկ ու գիշեր։
Եւ լուայ ձայն մեծ յերկնից որ ասէր. Արդ եղեւ զօրութիւն եւ փրկութիւն եւ արքայութիւն Աստուծոյ մերոյ, եւ իշխանութիւն Օծելոյ նորա. զի անկաւ չարախօսն եղբարց մերոց, որ չարախօսէր զնոցանէ առաջի Աստուծոյ զտիւ եւ զգիշեր:

12:10: Եւ լուա՛յ ձայն մեծ յերկնից՝ որ ասէր. Արդ եղեւ՛ զօրութիւն եւ փրկութիւն եւ արքայութիւն Աստուծոյ մերոյ, եւ իշխանութիւն Օծելոյ նորա. զի անկա՛ւ չարախօսն եղբարց մերոց, որ չարախօսէ՛ր զնոցանէ առաջի Աստուծոյ՝ զտիւ եւ զգիշեր[5231]:
[5231] Ոմանք. Որ չարախօսէրն։ Ոսկան. Աստուծոյ ՚ի տուէ եւ ՚ի գիշերի։
10 Եւ երկնքից լսեցի մի բարձր ձայն, որ ասում էր. «Այժմ եկաւ մեր Աստծու զօրութիւնը, փրկութիւնն ու արքայութիւնը եւ նրա Օծեալի իշխանութիւնը, որովհետեւ ընկաւ մեր եղբայրների դէմ չարախօսողը, նա, ով Աստծու առաջ նրանց մասին չարախօսում էր գիշեր-ցերեկ:
10 Եւ մեծ ձայն մը լսեցի երկնքի մէջ, որ կ’ըսէր. «Հիմա եղաւ մեր Աստուծոյն փրկութիւնը ու զօրութիւնը եւ թագաւորութիւնը ու անոր Օծեալին իշխանութիւնը. վասն զի մեր եղբայրներուն դէմ չար խօսողը վար ձգուեցաւ, որ անոնց դէմ չարախօսութիւն կ’ընէր մեր Աստուծոյն առջեւ՝ ցորեկ ու գիշեր։
zohrab-1805▾ eastern-1994▾ western am▾
12:1010: И услышал я громкий голос, говорящий на небе: ныне настало спасение и сила и царство Бога нашего и власть Христа Его, потому что низвержен клеветник братий наших, клеветавший на них пред Богом нашим день и ночь.
12:10  καὶ ἤκουσα φωνὴν μεγάλην ἐν τῶ οὐρανῶ λέγουσαν, ἄρτι ἐγένετο ἡ σωτηρία καὶ ἡ δύναμις καὶ ἡ βασιλεία τοῦ θεοῦ ἡμῶν καὶ ἡ ἐξουσία τοῦ χριστοῦ αὐτοῦ, ὅτι ἐβλήθη ὁ κατήγωρ τῶν ἀδελφῶν ἡμῶν, ὁ κατηγορῶν αὐτοὺς ἐνώπιον τοῦ θεοῦ ἡμῶν ἡμέρας καὶ νυκτός.
12:10. καὶ (And) ἤκουσα (I-heard) φωνὴν (to-a-sound) μεγάλην (to-great) ἐν (in) τῷ (unto-the-one) οὐρανῷ (unto-a-sky) λέγουσαν (to-forthing,"Ἄρτι (Unto-adjusted) ἐγένετο ( it-had-became ) ἡ (the-one) σωτηρία (a-savioring-unto) καὶ (and) ἡ (the-one) δύναμις (an-ability) καὶ (and) ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἡμῶν (of-us) καὶ (and) ἡ (the-one) ἐξουσία (a-being-out-unto) τοῦ (of-the-one) χριστοῦ (of-Anointed) αὐτοῦ, (of-it,"ὅτι (to-which-a-one) ἐβλήθη (it-was-casted) ὁ (the-one) κατήγωρ (a-kategor) τῶν (of-the-ones) ἀδελφῶν ( of-brethrened ) ἡμῶν, (of-us,"ὁ (the-one) κατηγορῶν (gathering-down-unto) αὐτοὺς (to-them) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἡμῶν (of-us) ἡμέρας (of-a-day) καὶ (and) νυκτός: (of-a-night)
12:10. et audivi vocem magnam in caelo dicentem nunc facta est salus et virtus et regnum Dei nostri et potestas Christi eius quia proiectus est accusator fratrum nostrorum qui accusabat illos ante conspectum Dei nostri die ac nocteAnd I heard a loud voice in heaven, saying: Now is come salvation and strength and the kingdom of our God and the power of his Christ: because the accuser of our brethren is cast forth, who accused them before our God day and night.
10. And I heard a great voice in heaven, saying, Now is come the salvation, and the power, and the kingdom of our God, and the authority of his Christ: for the accuser of our brethren is cast down, which accuseth them before our God day and night.
12:10. And I heard a great voice in heaven, saying: “Now have arrived salvation and virtue and the kingdom of our God and the power of his Christ. For the accuser of our brothers has been cast down, he who accused them before our God day and night.
12:10. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night:

10: И услышал я громкий голос, говорящий на небе: ныне настало спасение и сила и царство Бога нашего и власть Христа Его, потому что низвержен клеветник братий наших, клеветавший на них пред Богом нашим день и ночь.
12:10  καὶ ἤκουσα φωνὴν μεγάλην ἐν τῶ οὐρανῶ λέγουσαν, ἄρτι ἐγένετο ἡ σωτηρία καὶ ἡ δύναμις καὶ ἡ βασιλεία τοῦ θεοῦ ἡμῶν καὶ ἡ ἐξουσία τοῦ χριστοῦ αὐτοῦ, ὅτι ἐβλήθη ὁ κατήγωρ τῶν ἀδελφῶν ἡμῶν, ὁ κατηγορῶν αὐτοὺς ἐνώπιον τοῦ θεοῦ ἡμῶν ἡμέρας καὶ νυκτός.
12:10. et audivi vocem magnam in caelo dicentem nunc facta est salus et virtus et regnum Dei nostri et potestas Christi eius quia proiectus est accusator fratrum nostrorum qui accusabat illos ante conspectum Dei nostri die ac nocte
And I heard a loud voice in heaven, saying: Now is come salvation and strength and the kingdom of our God and the power of his Christ: because the accuser of our brethren is cast forth, who accused them before our God day and night.
12:10. And I heard a great voice in heaven, saying: “Now have arrived salvation and virtue and the kingdom of our God and the power of his Christ. For the accuser of our brothers has been cast down, he who accused them before our God day and night.
12:10. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
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Adam Clarke: Commentary on the Bible - 1831
12:10: Rev 12:10 per Adam Clarke
The accuser of our brethren - There is scarcely any thing more common in the rabbinical writings than Satan as the accuser of the Israelites. And the very same word κατηγορος, accuser, or, as it is in the Codex Alexandrinus, κατηγωρ, is used by them in Hebrew letters, קטיגור katigor; e. gr., Pirkey Eliezer, c. 46, speaking of the day of expiation; "And the holy blessed God hears their testimony from their accuser, מן הקטיגור min hakkatigor; and expiates the altar, the priests, and the whole multitude, from the greatest to the least."
In Shemoth Rabba, sec. 31, fol. 129, 2, are these words; "If a man observes the precepts, and is a son of the law, and lives a holy life, then Satan stands and accuses him."
"Every day, except the day of expiation Satan is the accuser of men." - Vayikra Rabba, sec. 21, fol. 164.
"The holy blessed God said to the seventy princes of the world, Have ye seen him who always accuses my children?" - Yalcut Chadash, fol. 101, 3.
"The devil stands always as an accuser before the King of Israel." - Sohar Levit., fol. 43, col. 171. See much more in Schoettgen.
Rev 12:10 per John Edward Clarke
And I heard a loud voice, saying, - Now is come salvation, etc. - This is a song of triumph of the Christian Church over the heathen idolatry, and is very expressive of the great joy of the Christians upon this most stupendous event. The loud voice of triumph is said to be heard in heaven, to show that the Christian religion was now exalted to the heaven or throne of the Roman. empire. "It is very remarkable," as Bishop Newton observes, "that Constantine himself, and the Christians of his time, describe his conquests under the image of a dragon, as if they had understood that this prophecy had received its accomplishment in him. Constantine himself, in his epistle to Eusebius and other bishops concerning the re-edifying and repairing of the churches, saith that 'liberty being now restored, and that the dragon being removed from the administration of public affairs, by the providence of the great God and by my ministry, I esteem the great power of God to have been made manifest to all.' Moreover, a picture of Constantine was set up over the palace gate, with the cross over his head, and under his feet the great enemy of mankind, who persecuted the Church by means of impious tyrants, in the form of a dragon, transfixed with a dart through the midst of his body, and falling headlong into the depth of the sea." See Eusebius de Vita Constantini, lib. ii. c. 46; and lib. iii. c. 3, and Socratis Hist. Eccles., lib. i. c. 9. Constantine added to the other Roman ensigns the labarum, or standard of the cross, and constituted it the principal standard of the Christian Roman empire. To this labarum Prudentius refers, when speaking of the Christian soldiers, in his first hymn περι στεφανων,
Caesaris vexilla linquunt, eligunt Signum Crucis,
Proque ventosis Draconum, quae gerebant, palliis,
Proferunt Insigne Lignum, quod Draconem subdidit.
"They leave the ensigns of Caesar; they choose the standard of the cross; and instead of the dragon flags which they carried, moved about with the wind, they bring forward the illustrious wood that subdued the dragon."
When the apostle saw the woman in heaven, well might he call it, in the spirit of prophecy, a great wonder.
Albert Barnes: Notes on the Bible - 1834
12:10: And I heard a loud voice saying in heaven - The great enemy was expelled; the cause of God and truth was triumphant; and the conquering hosts united in celebrating the victory. This representation of a song, consequent on victory, is in accordance with the usual representations in the Bible. See the song of Moses at the Red Sea, Exo. 15; the song of Deborah, Judg. 5; the song of David when the Lord had delivered him out of the hand of all his enemies, 2 Sam. 22; and Isa 12:25. On no occasion could such a song be more appropriate than on the complete routing and discomfiture of Satan and his rebellious hosts. Viewed in reference to the time here symbolized, this would relate to the certain triumph of the church and of truth on the earth; in reference to the language, there is an allusion to the joy and triumph of the heavenly hosts when Satan and his apostate legions were expelled.
Now is come salvation - That is, complete deliverance from the power of Satan.
And strength - That is, now is the mighty power of God manifested in casting down and subduing the great enemy of the church.
And the kingdom of our God - The reign of our God. See the notes on Mat 3:2. That is now established among people, and God will henceforward rule. This refers to the certain ultimate triumph of his cause in the world.
And the power of his Christ - His anointed; that is, the kingdom of Christ as the Messiah, or as anointed and set apart to rule over the world. See the notes on Mat 1:1.
For the accuser of our brethren is cast down - The phrase "our brethren" shows by whom this song is celebrated. It is sung in heaven; but it is by those who belonged to the redeemed church, and whose brethren were still suffering persecution and trial on the earth. It shows the tenderness of the tie which unites all the redeemed as brethren, whether on earth or in heaven; and it shows the interest which they "who have passed the flood" have in the trials, the sorrows, and the triumphs of those who are still upon the earth. We have here another appellation given to the great enemy - "accuser of the brethren." The word used here - κατήγορος katē goros, in later editions of the New Testament κατήγωρ katē gō r - means properly "an accuser," one who blames another, or charges another with crime. The word occurs in Joh 8:10; Act 23:30, Act 23:35; Act 24:8; Act 25:16, Act 25:18; Rev 12:10, in all which places it is rendered "accuser" or "accusers," though only in the latter place applied to Satan. The verb frequently occurs, Mat 12:10; Mat 27:12; Mar 3:2; Mar 15:3, et al.
The description of Satan as an accuser accords with the opinion of the ancient Hebrews in regard to his character. Thus he is represented in Job 1:9-11; Job 2:4-5; Zac 3:1-2; Ch1 21:1. The phrase "of the brethren" refers to Christians, or to the people of God; and the meaning here is, that one of the characteristics of Satan - a characteristic so well known as to make it proper to designate him by it - is that he is an accuser of the righteous; that he is employed in bringing against them charges affecting their character and destroying their influence. The propriety of this appellation cannot be doubted. It is, as it has always been, one of the characteristics of Satan - one of the means by which he keeps up his influence in the world - to bring accusations against the people of God. Thus, under his suggestions, and by his agents, they are charged with hypocrisy; with insincerity; with being influenced by bad motives; with pursuing sinister designs under the cloak of religion; with secret vices and crimes. Thus it was that the martyrs were accused; thus it is that unfounded accusations are often brought against ministers of the gospel, palsying their power and diminishing their influence, or that when a professed Christian falls the church is made to suffer by an effort to cast suspicion on all who bear the Christian name. Perhaps the most skillful thing that Satan does, and the thing by which he most contributes to diminish the influence of the church, is in thus causing "accusations" to be brought against the people of God.
Is cast down - The period here referred to was, doubtless, the time when the church was about to be established and to flourish in the world, and when accusations would be brought against Christians by various classes of calumniators and informers. It is well known that in the early ages of Christianity crimes of the most horrid nature were charged on Christians, and that it was by these slanders that the effort was made to pRev_ent the extension of the Christian church.
Which accused them before our God - See the notes on Job 1:9-10. The meaning is, that he accused them, as it were, in the very presence of God.
Day and night - He never ceased bringing these accusations, and sought by the perseverance and constancy with which they were urged to convince the world that there was no sincerity in the church and no reality in religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: I heard: Rev 11:15, Rev 19:1-7
the kingdom: Ch1 29:11; Psa 22:28, Psa 45:6, Psa 145:11-13; Dan 2:44; Mat 6:10; Luk 11:2
the power: Rev 2:26; Psa 2:8-12, Psa 110:5, Psa 110:6; Mat 26:64, Mat 28:18; Co1 5:4; Co2 12:9
the accuser: Job 1:9, Job 2:5; Zac 3:1, Zac 3:2; Luk 22:31; Tit 2:3
Geneva 1599
12:10 And I heard a loud voice saying in heaven, (16) Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
(16) The song of victory or triumph containing first, a proposition of the glory of God and of Christ shown in that victory: secondly, it contains a reason for the same proposition, taken from the effects, as the enemy is overcome in battle, in this verse, and the godly are made conquerors (and more than conquerors) (Rom 8:37). Thirdly a conclusion, in which is an exhortation to the angels, and to the saints: and to the word, a prophecy of great misery, and of destruction obtained by the devil against mankind, since he himself will soon be miserable (Rev_ 12:12).
John Gill
12:10 And I heard a loud voice saying in heaven,.... Which was a song of praise on account of the victory obtained by Michael and his angels over the dragon and his, or for the overthrow and downfall of Paganism in the Roman empire; for by "heaven" is meant the empire, now become Christian, or the Christian church state in it; and the "loud voice" heard in it by John shows that there was a great number in it, who rejoiced on this occasion, and that they were full of affection and fervency, and therefore expressed themselves in such manner, and in form following:
now is come salvation and strength, and the kingdom of our God, and the power of his Christ; "salvation" was come when Christ obtained it by his sufferings and death, and comes to particular persons in the effectual calling, and it will only be fully come when it is perfectly enjoyed in heaven: but here it designs a deliverance from Satan, as the god of this world, who was now dethroned, and cast down from his power, authority, and influence in the empire; and from Pagan idolatry and superstition, and from the ten days of tribulation, the cruel and bloody persecutions under the Heathen emperors; and denotes that safety and security, comfort, peace, and happiness, the churches enjoyed under the government of a Christian emperor: and now was come "strength"; not the strength of Christ personal, displayed in the redemption of his people; but rather of Christ mystical, of his church and interest, which had been very weak and low, and under oppression and persecution, but was now exalted, and in a flourishing condition, and was become strong and mighty; or it may design the strength and power of Christ, shown in destroying his enemies, in casting the dragon out of heaven down to the earth, and in bringing to confusion and destruction the Heathen emperors, princes, and others, who fled to the rocks and mountains for fear of him, and because of his great wrath: also now came "the kingdom of our God", the Gospel of the kingdom was preached everywhere and Gospel churches were set up in all parts of the empire, both which are sometimes signified by the kingdom of God; here was now an illustrious appearance of the kingdom of God in the world, such as had never been before; and which was a pledge and presage of the greatness of the kingdom, or of that everlasting kingdom which will be set up hereafter, when all other kingdoms will be at an end: to which is added "the power of his Christ"; or his authority as Lord and Christ, which took place at his resurrection, ascension, and session at the right hand of God, and which will more fully appear at the last day, when he shall come in glory, and exercise his authority in judging the quick and dead, of which there was some resemblance at this time, in dethroning Satan, destroying Paganism, and putting an end to the power of the Heathen emperors and empire; and which is expressed in such language as the day of judgment is, Rev_ 6:12; for to the opening of the sixth seal does this passage belong: a further account is given of the matter of this song, and the reason of it:
for the accuser of our brethren is cast down; hence it appears that this is not a song of the angels in heaven, since the saints are never called their brethren, nor the angels theirs, but their fellow servants; rather it may be thought to be the song of the saints in heaven, acknowledging those on earth to be their brethren, as they are, for there is but one family in heaven and in earth, and the saints on earth are called the of the souls under the altar, Rev_ 6:9; but as this refers to the state of the church in Constantine's time, it must be the song of the saints in that state, who call the martyrs, that had been slain under the former persecutions, their brethren; for that they are the persons meant is clear from the following verse, whom Satan is an accuser of, for he is designed here; the word rendered "devil" signifies an accuser, and a false one, and is so translated Tit 2:3; this is a name frequently given to Satan by the Jews, and have adopted into their language the very Greek word (q) that is here used; and often say of him that he accuses Israel, and particularly that he accuses Israel above, that is, in heaven; and that he stands and (r), "continually accuses them", the very phrase used in the next clause: when Israel came out of Egypt, they say (s) the angel Samael (the devil) stood and accused them; the first day of the month Tisri, according to them (t), is appointed a day for blowing of trumpets, to confound Satan, who comes to accuse at that time; so they say (u) that Satan stood and accused Abraham, and others; and indeed he was an accuser from the beginning, both of God to men, and of men to God; we have instances in Job and Joshua the high priest, Job 1:8 Zech 3:1; but here it refers to the accusations brought against the Christians in the primitive times, during the ten persecutions, which were very horrid ones indeed; as that they had their private suppers, at which they ate their own infants, and their nightly meetings, for the gratifying of their lusts, in which they committed adultery, incest, and all manner of uncleanness; if ever a fire happened in a city, they were charged with it; and whenever there were any famine, or pestilence, or wars, or any public calamity, they were accused as the cause and occasion of it; as appears from the apologies for them written by Justin, Tertullian, Cyprian, Minutius Felix, &c. so that Satan at this time was remarkably the accuser of the brethren; but now this father of lies was cast down, he was cast out of heaven, and deprived of that power and authority he had in the empire, and lost his influence over men, and could not spread his lies, and get his false charges and accusations credited and received as before; he was not indeed wholly destroyed, nor even shut up in the bottomless pit, but he was cast down to the earth; he was in a low condition, his power was greatly diminished, and he was conquered by Christ, and cast down and bruised under the feet of the saints,
which accused them before our God day and night; so the evil spirit in Ahab's time, and Satan in Job's time, are said to stand before the Lord: and this shows the malice, and also the insolence of the devil, that he should stand and accuse the saints before God, who he knew was their God, and was on their side, and therefore his accusations could be of no avail; and though Christ appears in the presence of God for them, and is their advocate with the Father, yet he is constant and indefatigable in going about, and picking up charges against them, and carrying them to God.
(q) Pirke Abot, c. 4. sect. 11. Maimon. & Bartenora in ib. (r) Shaare Ora, fol. 21. 4. & 24. 2. (s) Shemot Rabba, sect. 21. fol. 106. 4. (t) Targum Jon. in Numb. xxix. 1. (u) Zohar in Numb. fol. 107. 2.
John Wesley
12:10 Now is come - Hence it is evident that all this chapter belongs to the trumpet of the seventh angel. In Rev_ 11:15-18, are proposed the contents of this extensive trumpet; the execution of which is copiously described in this and the following chapters. The salvation - Of the saints. The might - Whereby the enemy is cast out. The kingdom - Here the majesty of God is shown. And the power of his Christ - Which he will exert against the beast; and when he also is taken away, then will the kingdom be ascribed to Christ himself, Rev_ 19:16; Rev_ 20:4. The accuser of our brethren - So long as they remained on earth. This great voice, therefore, was the voice of men only. Who accused them before our God day and night - Amazing malice of Satan, and patience of God!
Robert Jamieson, A. R. Fausset and David Brown
12:10 Now--Now that Satan has been cast out of heaven. Primarily fulfilled in part at Jesus' resurrection and ascension, when He said (Mt 28:18), "All power [Greek, 'exousia,' 'authority,' as here; see below] is given unto Me in heaven and in earth"; connected with Rev_ 12:5, "Her child was caught up unto God and to His throne." In the ulterior sense, it refers to the eve of Christ's second coming, when Israel is about to be restored as mother-church of Christendom, Satan, who had resisted her restoration on the ground of her unworthiness, having been cast out by the instrumentality of Michael, Israel's angelic prince (see on Rev_ 12:7). Thus this is parallel, and the necessary preliminary to the glorious event similarly expressed, Rev_ 11:15, "The kingdom of this world is become (the very word here, Greek, 'egeneto,' 'is come,' 'hath come to pass') our Lord's and His Christ's," the result of Israel's resuming her place.
salvation, &c.--Greek, "the salvation (namely, fully, finally, and victoriously accomplished, Heb 9:28; compare Lk 3:6, yet future; hence, not till now do the blessed raise the fullest hallelujah for salvation to the Lamb, Rev_ 7:10; Rev_ 19:1) the power (Greek, 'dunamis'), and the authority (Greek, 'exousia'; 'legitimate power'; see above) of His Christ."
accused them before our God day and night--Hence the need that the oppressed Church, God's own elect (like the widow, continually coming, so as even to weary the unjust judge), should cry day and night unto Him.
12:1112:11: Եւ նոքա յաղթեցին նմա արեամբ Գառինն, եւ բանիւ վկայութեան նորա. եւ ո՛չ հաճեցան ընդ վիշապն մինչեւ ՚ի մահ[5232]: [5232] Ոսկան. Ընդ վիշապին։
11 Մեր եղբայրները յաղթեցին նրան Գառան արիւնով եւ նրա վկայութեան[19] խօսքով: Եւ չհամաձայնեցին վիշապի հետ նոյնիսկ ի գին իրենց մահուան:[19] Յունարէնը՝ իրենց տուած վկայութեան...
11 Եւ անոնք անոր յաղթեցին Գառնուկին արիւնովը ու իրենց վկայութեանը խօսքովը եւ իրենց կեանքը չսիրեցին մինչեւ մահ։
Եւ նոքա յաղթեցին նմա արեամբ Գառինն, եւ բանիւ վկայութեան [161]նորա. եւ ոչ հաճեցան ընդ վիշապն`` մինչեւ ի մահ:

12:11: Եւ նոքա յաղթեցին նմա արեամբ Գառինն, եւ բանիւ վկայութեան նորա. եւ ո՛չ հաճեցան ընդ վիշապն մինչեւ ՚ի մահ[5232]:
[5232] Ոսկան. Ընդ վիշապին։
11 Մեր եղբայրները յաղթեցին նրան Գառան արիւնով եւ նրա վկայութեան[19] խօսքով: Եւ չհամաձայնեցին վիշապի հետ նոյնիսկ ի գին իրենց մահուան:
[19] Յունարէնը՝ իրենց տուած վկայութեան...
11 Եւ անոնք անոր յաղթեցին Գառնուկին արիւնովը ու իրենց վկայութեանը խօսքովը եւ իրենց կեանքը չսիրեցին մինչեւ մահ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1111: Они победили его кровию Агнца и словом свидетельства своего, и не возлюбили души своей даже до смерти.
12:11  καὶ αὐτοὶ ἐνίκησαν αὐτὸν διὰ τὸ αἷμα τοῦ ἀρνίου καὶ διὰ τὸν λόγον τῆς μαρτυρίας αὐτῶν, καὶ οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου.
12:11. καὶ (and) αὐτοὶ (them) ἐνίκησαν (they-conquered-unto) αὐτὸν (to-it) διὰ (through) τὸ (to-the-one) αἷμα (to-a-blood) τοῦ (of-the-one) ἀρνίου (of-a-Lamblet) καὶ (and) διὰ (through) τὸν (to-the-one) λόγον (to-a-forthee) τῆς (of-the-one) μαρτυρίας (of-a-witnessing-unto) αὐτῶν, (of-them,"καὶ (and) οὐκ (not) ἠγάπησαν (they-excessed-off-unto) τὴν (to-the-one) ψυχὴν (to-a-breathing) αὐτῶν (of-them) ἄχρι (unto-whilst) θανάτου: (of-a-death)
12:11. et ipsi vicerunt illum propter sanguinem agni et propter verbum testimonii sui et non dilexerunt animam suam usque ad mortemAnd they overcame him by the blood of the Lamb and by the word of the testimony: and they loved not their lives unto death.
11. And they overcame him because of the blood of the Lamb, and because of the word of their testimony; and they loved not their life even unto death.
12:11. And they overcame him by the blood of the Lamb and by the word of his testimony. And they loved not their own lives, even unto death.
12:11. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.
And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death:

11: Они победили его кровию Агнца и словом свидетельства своего, и не возлюбили души своей даже до смерти.
12:11  καὶ αὐτοὶ ἐνίκησαν αὐτὸν διὰ τὸ αἷμα τοῦ ἀρνίου καὶ διὰ τὸν λόγον τῆς μαρτυρίας αὐτῶν, καὶ οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου.
12:11. et ipsi vicerunt illum propter sanguinem agni et propter verbum testimonii sui et non dilexerunt animam suam usque ad mortem
And they overcame him by the blood of the Lamb and by the word of the testimony: and they loved not their lives unto death.
12:11. And they overcame him by the blood of the Lamb and by the word of his testimony. And they loved not their own lives, even unto death.
12:11. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Теперь все люди, правильнее сказать, все христиане могут побеждать диавола. Орудием победы служит для них кровь Агнца. Но христиане побеждают диавола и словом свидетельства, т.е. последованием учению Иисуса Христа, жизнью, в которой ясно выражается их вера в Него [Ewald]; они пренебрегают даже самою своею земною жизнью (душою), предпочитая лучше умереть, чем отказаться от веры.
Adam Clarke: Commentary on the Bible - 1831
12:11: And they overcame him by the blood of the Lamb - Here is given the reason why the followers of Christ prevailed at this time against all their adversaries. It was because they fought against the dragon in the armor of God. They overcame him by the blood of the Lamb - by proclaiming salvation to sinners through Christ crucified, and by their continual intercession at the throne of grace for the conversion of the heathen world.
And by the word of their testimony - By constantly testifying against the errors and follies of mankind.
And they loved not their lives unto the death - They regarded not their present temporal estate, but even gladly delivered up their lives to the fury of their persecutors, and thus sealed the truth of what they spake with their blood.
Albert Barnes: Notes on the Bible - 1834
12:11: And they overcame him - That is, he was foiled in his attempt thus to destroy the church. The reference here, undoubtedly, is primarily to the martyr age and to the martyr spirit; and the meaning is, that religion had not become extinct by these accusations, as Satan hoped it would be, but lived and triumphed. By their holy lives, by their faithful testimony, by their patient sufferings, they showed that all these accusations were false, and that the religion which they professed Was from God, and thus in fact gained a victory over their accuser. Instead of being themselves subdued, Satan himself was vanquished, and the world was constrained to acknowledge that the persecuted religion had a heavenly origin. No design was ever more ineffectual than that of crushing the church by persecution, no victory was ever more signal than what was gained when it could be said that "the blood of the martyrs is the seed of the church."
By the blood of the Lamb - The Lord Jesus - the Lamb of God. See the notes at Rev 5:6; compare the notes on Joh 1:29. The blood of Christ was that by which they were redeemed, and it was in virtue of the efficacy of the atonement that they were enabled to achieve the victory. Compare the notes on Phi 4:13. Christ himself achieved a victory over Satan by his death (see the Col 2:15 note; Heb 2:15 note), and it is in virtue of the victory which he thus achieved that we are now able to triumph over our great foe.
"I ask them whence their victory came.
They, with united breath,
Ascribe their conquest to the Lamb,
Their triumph to his death."
And by the word of their testimony - The faithful testimony which they bore to the truth. That is, they adhered to the truth in their sufferings, they declared their belief in it, even in the pains of martyrdom; and it was by this that they overcame the great enemy - that is, by this that the belief in the gospel was established and maintained in the world. The reference here is to the effects of persecution and to the efforts of Satan to drive religion from the world by persecution. John says that the result as he saw it in vision was, that the persecuted church bore a faithful testimony to the truth, and that the great enemy was overcome.
And they loved not their lives unto the death - They did not so love their lives that they were unwilling to die as martyrs. They did not shrink back when threatened with death, but remained firm in their attachment to their Saviour, and left their dying testimony to the truth and power of religion. It was by these means that Christianity was established in the world, and John, in the scene before us, saw it thus triumphant, and saw the angels and the redeemed in heaven celebrating the triumph. The result of the attempts to destroy the Christian religion by persecution demonstrated that it was to triumph. No more mighty power could be employed to crush it than was employed by the Roman emperors; and when it was seen that Christianity could survive those efforts to crush it it was certain that it was destined to live foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: they overcame: Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:26, Rev 3:5, Rev 3:12, Rev 3:21; Joh 16:33; Rom 8:33-39, Rom 16:20; Co1 15:57; Co2 10:3-5; Eph 6:13-18; Ti2 4:7, Ti2 4:8; Heb 2:14, Heb 2:15; Jo1 2:13, Jo1 2:14, Jo1 4:4; Jo1 5:5
the blood: Rev 7:10-14, Rev 14:1-4, Rev 15:3
the word: Rev 12:17, Rev 1:2, Rev 1:9, Rev 6:9, Rev 11:7, Rev 19:10
they loved not: Rev 2:10, Rev 2:13, Rev 20:4; Luk 14:26; Act 20:24, Act 21:13; Heb 11:35-38
Geneva 1599
12:11 And they overcame him by the blood of the Lamb, and by the word of their testimony; and they (b) loved not their lives unto the death.
(b) He is said in the Hebrew tongue, to love his life, who values his life more than anything else: and on the other side, he is said not to love his life, who does not hesitate to risk it, if need requires it.
John Gill
12:11 And they overcame him by the blood of the Lamb,.... The Lord Jesus Christ, by whose blood they were redeemed and ransomed out of the hands of Satan, that was stronger than they; and by which they were justified from all sin, and so all charges and condemnation were of no avail against them, whether of Satan or the world; and by which they were cleansed from all pollution, both internal and external; and by which even their conversation garments were washed and made white; by this they also, drew nigh to God with boldness, as to their own God, notwithstanding the accusations of Satan; and this they could, and did make use of as a shield to defend them against all his charges; and this being sprinkled upon them, as it gave them an inward conscience peace amidst all, so it was their security from the destroying angel; and under this purple covering they went triumphantly to glory, having through it obtained an entire conquest over Satan: as also
and by the word of their testimony; either by Christ, the essential Word, they bore record of, who is sharper than any twoedged sword, and through whom they were made more than conquerors; or rather by the use they made of the Scriptures of truth, the sword of the Spirit, the word of God, to which they bore a faithful testimony, and to which they adhered, and by so doing gained the victory over Satan and his instruments, whether false teachers or persecutors; and particularly by the Gospel, which they embraced, professed, and preached with constancy and courage, and by their last testimony they bore to it at their death, on the account of it, as it follows:
and they loved not their lives unto the death; they did not value them; they made no account of them; they were not anxiously careful to preserve them; they chose to lose them; they ran to the stake, and willingly and cheerfully laid them down; they did not count them dear unto them, as said the Apostle Paul, that they might finish their course with joy, and testify the Gospel of the grace of God, or bear a testimony to it, Acts 20:24; yea, as Christ has directed, Lk 14:26; they hated their lives in comparison of him, and when in competition with him and his Gospel; and by dying thus they conquered Satan; had they loved their lives, and saved them by denying Christ and his truths, Satan would have conquered them; but dying in the cause of Christ, and for it, they got the victory over him.
John Wesley
12:11 And they have overcome him - Carried the cause against him. By the blood of the Lamb - Which cleanses the soul from all sin, and so leaves no room for accusing. And by the word of their testimony - The word of God, which they believed and testified, even unto death. So, for instance, died Olam, king of Sweden, in the year 900, whom his own subjects would have compelled to idolatry; and, upon his refusal, slew as a sacrifice to the idol which he would not worship. So did multitudes of Bohemian Christians, in the year 916, when queen Drahomire raised a severe persecution, wherein many "loved not their lives unto the death."
Robert Jamieson, A. R. Fausset and David Brown
12:11 they--emphatic in the Greek. "They" in particular. They and they alone. They were the persons who overcame.
overcame-- (Rom 8:33-34, Rom 8:37; Rom 16:20).
him-- (1Jn 2:14-15). It is the same victory (a peculiarly Johannean phrase) over Satan and the world which the Gospel of John describes in the life of Jesus, his Epistle in the life of each believer, and his Apocalypse in the life of the Church.
by, &c.--Greek (dia to haima; accusative, not genitive case, as English Version would require, compare Heb 9:12), "on account of (on the ground of) the blood of the Lamb"; "because of"; on account of and by virtue of its having been shed. Had that blood not been shed, Satan's accusations would have been unanswerable; as it is, that blood meets every charge. SCHOTTGEN mentions the Rabbinical tradition that Satan accuses men all days of the year, except the day of atonement. TITTMANN takes the Greek "dia," as it often means, out of regard to the blood of the Lamb; this was the impelling cause which induced them to undertake the contest for the sake of it; but the view given above is good Greek, and more in accordance with the general sense of Scripture.
by the word of their testimony--Greek, "on account of the word of their testimony." On the ground of their faithful testimony, even unto death, they are constituted victors. Their testimony evinced their victory over him by virtue of the blood of the Lamb. Hereby they confess themselves worshippers of the slain Lamb and overcome the beast, Satan's representative; an anticipation of Rev_ 15:2, "them that had gotten the victory over the beast" (compare Rev_ 13:15-16).
unto--Greek, "achri," "even as far as." They carried their not-love of life as far as even unto death.
12:1212:12: Վասն այսորիկ ուրա՛խ լիցին երկինք՝ եւ ամենայն որ բնակեա՛լ են ՚ի նմա։ Վա՛յ երկրի եւ ծովու, զի անկա՛ւ Բանսարկուն առ ձեզ, որ ունի զցասումն բազում. եւ կացցէ՛ առ սակաւ մի ժամանակս[5233]:[5233] Ոսկան. Ամենեքեան ոյք բնակեալ էք ՚ի նմա։ Ոմանք. Եւ կայցէ առ սակաւ մի ժամանակ։
12 Դրա համար թող ուրախ լինի երկինքը եւ բոլոր նրանք, որ բնակւում են նրա մէջ. վա՜յ ձեզ, երկի՛ր եւ ծո՛վ, որովհետեւ ձեր մէջ ընկաւ բանսարկուն մեծ ցասումով, քանի որ նա քիչ ժամանակ ունի ապրելու»:
12 Ասոր համար ուրախացէք, ո՛վ երկինք ու անոր մէջ բնակողներ. վա՜յ երկրին ու ծովուն*, վասն զի Բանսարկուն ձեզի իջաւ, որ շատ բարկացած է, գիտնալով որ քիչ ժամանակ պիտի կենայ»։
Վասն այսորիկ [162]ուրախ լիցին երկինք`` եւ ամենայն որ բնակեալ [163]են ի նմա. [164]վա՜յ երկրի եւ ծովու զի անկաւ Բանսարկուն առ ձեզ, որ ունի զցասումն բազում, [165]եւ կացցէ առ սակաւ մի ժամանակս:

12:12: Վասն այսորիկ ուրա՛խ լիցին երկինք՝ եւ ամենայն որ բնակեա՛լ են ՚ի նմա։ Վա՛յ երկրի եւ ծովու, զի անկա՛ւ Բանսարկուն առ ձեզ, որ ունի զցասումն բազում. եւ կացցէ՛ առ սակաւ մի ժամանակս[5233]:
[5233] Ոսկան. Ամենեքեան ոյք բնակեալ էք ՚ի նմա։ Ոմանք. Եւ կայցէ առ սակաւ մի ժամանակ։
12 Դրա համար թող ուրախ լինի երկինքը եւ բոլոր նրանք, որ բնակւում են նրա մէջ. վա՜յ ձեզ, երկի՛ր եւ ծո՛վ, որովհետեւ ձեր մէջ ընկաւ բանսարկուն մեծ ցասումով, քանի որ նա քիչ ժամանակ ունի ապրելու»:
12 Ասոր համար ուրախացէք, ո՛վ երկինք ու անոր մէջ բնակողներ. վա՜յ երկրին ու ծովուն*, վասն զի Բանսարկուն ձեզի իջաւ, որ շատ բարկացած է, գիտնալով որ քիչ ժամանակ պիտի կենայ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1212: Итак веселитесь, небеса и обитающие на них! Горе живущим на земле и на море! потому что к вам сошел диавол в сильной ярости, зная, что немного ему остается времени.
12:12  διὰ τοῦτο εὐφραίνεσθε, [οἱ] οὐρανοὶ καὶ οἱ ἐν αὐτοῖς σκηνοῦντες· οὐαὶ τὴν γῆν καὶ τὴν θάλασσαν, ὅτι κατέβη ὁ διάβολος πρὸς ὑμᾶς ἔχων θυμὸν μέγαν, εἰδὼς ὅτι ὀλίγον καιρὸν ἔχει.
12:12. διὰ (Through) τοῦτο (to-the-one-this) εὐφραίνεσθε , ( ye-should-be-goodly-centered ) οὐρανοὶ ( skies ) καὶ (and) οἱ (the-ones) ἐν (in) αὐτοῖς (unto-them) σκηνοῦντες : ( en-tenting ) οὐαὶ (a-woe) τὴν (to-the-one) γῆν (to-a-soil) καὶ (and) τὴν (to-the-one) θάλασσαν, (to-a-sea,"ὅτι (to-which-a-one) κατέβη (it-had-stepped-down,"ὁ (the-one) διάβολος (casted-through,"πρὸς (toward) ὑμᾶς, (to-ye) ἔχων (holding) θυμὸν (to-a-passion) μέγαν, (to-great,"εἰδὼς (having-had-come-to-see) ὅτι (to-which-a-one) ὀλίγον (to-little) καιρὸν (to-a-time) ἔχει. (it-holdeth)
12:12. propterea laetamini caeli et qui habitatis in eis vae terrae et mari quia descendit diabolus ad vos habens iram magnam sciens quod modicum tempus habetTherefore, rejoice, O heavens, and you that dwell therein. Woe to the earth and to the sea, because the devil is come down unto you, having great wrath, knowing that he hath but a short time.
12. Therefore rejoice, O heavens, and ye that dwell in them. Woe for the earth and for the sea: because the devil is gone down unto you, having great wrath, knowing that he hath but a short time.
12:12. Because of this, rejoice, O heavens, and all who dwell within it. Woe to the earth and to the sea! For the devil has descended to you, holding great anger, knowing that he has little time.”
12:12. Therefore rejoice, [ye] heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.
Therefore rejoice, [ye] heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time:

12: Итак веселитесь, небеса и обитающие на них! Горе живущим на земле и на море! потому что к вам сошел диавол в сильной ярости, зная, что немного ему остается времени.
12:12  διὰ τοῦτο εὐφραίνεσθε, [οἱ] οὐρανοὶ καὶ οἱ ἐν αὐτοῖς σκηνοῦντες· οὐαὶ τὴν γῆν καὶ τὴν θάλασσαν, ὅτι κατέβη ὁ διάβολος πρὸς ὑμᾶς ἔχων θυμὸν μέγαν, εἰδὼς ὅτι ὀλίγον καιρὸν ἔχει.
12:12. propterea laetamini caeli et qui habitatis in eis vae terrae et mari quia descendit diabolus ad vos habens iram magnam sciens quod modicum tempus habet
Therefore, rejoice, O heavens, and you that dwell therein. Woe to the earth and to the sea, because the devil is come down unto you, having great wrath, knowing that he hath but a short time.
12:12. Because of this, rejoice, O heavens, and all who dwell within it. Woe to the earth and to the sea! For the devil has descended to you, holding great anger, knowing that he has little time.”
12:12. Therefore rejoice, [ye] heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Такая перемена в отношениях людей к клеветнику диаволу наполнила радостью весь мир; и поэтому небесное славословие приглашает возрадоваться и возвеселиться небеса и живущих на них, т.е. небожителей и истинных христиан, живущих небесными, а не земными интересами. Живущим же на земле исключительно земными интересами возвещается горе. Это горе заключается в том, что диавол, изгнанный с неба, теперь будет неистовствовать с особенною силою, ибо, по знамениям времени, сообразит о краткости срока, оставшегося для его преступной деятельности.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Woman and the Dragon.A. D. 95.
12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. 13 And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. 14 And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. 15 And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. 16 And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. 17 And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.

We have here an account of this war, so happily finished in heaven, or in the church, as it was again renewed and carried on in the wilderness, the place to which the church had fled, and where she had been for some time secured by the special care of her God and Saviour. Observe,

I. The warning given of the distress and calamity that should fall upon the inhabitants of the world in general, through the wrath and rage of the devil. For, though his malice is chiefly bent against the servants of God, yet he is an enemy and hater of mankind as such; and, being defeated in his designs against the church, he is resolved to give all the disturbance he can to the world in general: Woe to the inhabitants of the earth, and the sea, v. 12. The rage of Satan grows so much the greater as he is limited both in place and time; when he was confined to the wilderness, and had but a short time to reign there, he comes with the greater wrath.

II. His second attempt upon the church now in the wilderness: He persecuted the woman who brought forth the man-child, v. 13. Observe, 1. The care that God had taken of his church. He had conveyed her as on eagles' wings, into a place of safety provided for her, where she was to continue for a certain space of time, couched in prophetic characters, taken from Dan. vii. 25. 2. The continual malice of the dragon against the church. Her obscurity could not altogether protect her; the old subtle serpent, which at first lurked in paradise, now follows the church into the wilderness, and casts out a flood of water after her, to carry her away. This is thought to be meant of a flood of error and heresy, which was breathed by Arius, Nestorius, Pelagius, and many more, by which the church of God was in danger of being overwhelmed and carried away. The church of God is in more danger from heretics than from persecutors; and heresies are as certainly from the devil as open force and violence. 3. The seasonable help provided for the church in this dangerous juncture: The earth helped the woman, and opened her mouth, and swallowed up the flood, v. 16. Some think we are to understand the swarms of Goths and Vandals that invaded the Roman empire, and found work for the Arian rulers, who otherwise would have been as furious persecutors as the pagan had been, and had exercised great cruelties already; but God opened a breach of war, and the flood was in a manner swallowed up thereby, and the church enjoyed some respite. God often sends the sword to avenge the quarrel of his covenant; and, when men choose new gods, then there is danger of war in the gates; intestine broils and contentions often end in the invasions of a common enemy. 4. The devil, being thus defeated in his designs upon the universal church, now turns his rage against particular persons and places; his malice against the woman pushes him on to make war with the remnant of her seed. Some think hereby are meant the Albigenses, who were first by Dioclesian driven up into barren and mountainous places, and afterwards cruelly murdered by popish rage and power, for several generations; and for no other reason than because they kept the commandments of God and held the testimony of Jesus Christ. Their fidelity to God and Christ, in doctrine, worship, and practice, was that which exposed them to the rage of Satan and his instruments; and such fidelity will expose men still, less or more, to the end of the world, when the last enemy shall be destroyed.
Adam Clarke: Commentary on the Bible - 1831
12:12: Therefore rejoice, ye heavens, and ye that dwell in them - Let the Christians, who are now partakers of the present temporal prosperity, and advanced to places of trust in the empire, praise and magnify the Lord who has thus so signally interfered in their behalf. But it is added: -
Wo to the inhabiters of the earth, and of the sea! for the devil is come down unto you - By the inhabiters of the earth are meant the people in subjection to the Roman empire; and by the sea, those parts of the Roman dominions appear to be intended that were reduced to a state of anarchy by the incursions of the barbarous nations. It is not without precedent to liken great hosts of nations combined together to the sea. See Eze 26:3. Here then is a wo denounced against the whole Roman world which will be excited by the devil, the father of lies, the heathen party being thus denominated from the method they pursued in their endeavors to destroy the religion of Jesus. See on Rev 12:15 (note).
Having great wrath, because he knoweth that he hath but a short time - The Christian religion, the pagan party see with great regret, is rapidly gaining ground everywhere; and, if not timely checked, must soon brave all opposition.
Albert Barnes: Notes on the Bible - 1834
12:12: Therefore rejoice, ye heavens - It is not unusual in the Scriptures to call on the heavens and the earth to sympathize with the events that occur. Compare the notes on Isa 1:2. Here the heavens are called on to rejoice because of the signal victory which it was seen would be achieved over the great enemy. Heaven itself was secure from any further rebellion or invasion, and the foundation was laid for a final victory over Satan everywhere.
And ye that dwell in them - The angels and the redeemed. This is an instance of the sympathy of the heavenly inhabitants - the unfallen and holy beings before the throne - with the church on earth, and with all that may affect its welfare. Compare the notes on Pe1 1:12.
Woe to the inhabiters of the earth - This is not an imprecation, or a wish that woe might come upon them, but a prediction that it would. The meaning is this: Satan would ultimately be entirely overcome - a fact that was symbolized by his being cast out of heaven; but there would be still temporary war upon the earth, as if he were permitted to roam over the world for a time and to spread woe and sorrow there.
And of the sea - Those who inhabit the islands of the sea and those who are engaged in commerce. The meaning is, that the world as such would have occasion to mourn - the dwellers both on the land and on the sea.
For the devil is come down unto you - As if cast out of heaven.
Having great wrath - Wrath shown by the symbolical war with Michael and his angels Rev 12:7; wrath increased and inflamed because he has been discomfited; wrath the more concentrated because he knows that his time is limited.
Because he knoweth that he hath but a short time - That is, he knows that the time is limited in which he will be permitted to wage war with the saints on the earth. There is allusion elsewhere to the fact that the time of Satan is limited, and that he is apprised of that. Thus in Mat 8:29, "Art thou come hither to torment us before the time?" See the notes on that passage. Within that limited space, Satan knows that he must do all that he ever can do to destroy souls, and to spread woe through the earth, and hence, it is not unnatural that he should be represented as excited to deeper wrath, and as rousing all his energy to destroy the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: rejoice: Rev 18:20, Rev 19:1-7; Psa 96:11-13, Psa 148:1-4; Isa 49:13, Isa 55:12, Isa 55:13; Luk 2:14; Luk 15:10
Woe: Rev 8:13, Rev 9:12, Rev 11:10, Rev 11:14
because: Rev 10:6; Heb 10:37; Pe2 3:8
John Gill
12:12 Therefore rejoice, ye heavens, and ye that dwell in them,.... So in the prophetic language, at times, and upon occasions of rejoicing, the heavens are called upon to join, and bear a part therein, Ps 96:10; and by these may be meant here the angels of heaven, who rejoice at every advance of Christ's kingdom and interest; they rejoiced at his incarnation, and so they do at the conversion of every single sinner; and much more may they be thought to do so at such a time as this, when there were such multitudes of conversions, and the churches and interest of Christ in so flourishing a condition, and Satan's kingdom so much weakened; and to these may be joined the souls of the saints departed, who might be made acquainted with this wonderful change of things in the empire; and it may also be understood of the saints, the members of the several churches, even all heavenly minded persons, who were born from above, and were partakers of the heavenly calling, and whose conversations were in heaven; these are called upon to take their part in this song of praise and thanksgiving:
woe to the inhabitants of the earth, and of the sea: such as are of the earth, earthy, sensual, and earthly minded persons; and who are like the troubled waters, and raging waves of the sea, cannot rest, but cast up mire and dirt, and foam out their own shame; the barbarous nations of the Goths and Vandals, carnal professors of religion, and the antichristian party, which quickly upon this sprung up, may be intended, on whom this woe is denounced; the reason of which follows:
for the devil is come down unto you; and a greater woe cannot be upon men on earth, than to have the devil among them, who always brings mischief with him, and breathes nothing but ruin and destruction to men; he having lost his power in the Roman empire, possessed the above persons, and took up his residence among them; he came down, but not willingly, he was forced to it, he was cast down:
having great wrath; because he was conquered, and cast out of heaven, and was deprived of the worship that had been long given him, as the god of the world, and of that authority and influence which he had over men: and this his great wrath was seen in stirring up the Arians to persecute the Christians; and in the times of Julian, when he endeavoured to regain his lost power; and in bringing in the Goths, Huns, and Vandals, into the empire, to waste and destroy it; and in moving the antichristian party, which soon prevailed, to make war against the saints:
because he knoweth he hath but a short time; ere he should be shut up in the bottomless pit, or be confined in the place of torment, and ere his full punishment should be inflicted on him; which time of his to tempt, deceive, disturb, and distress men, is to be no longer than during the forty two months of antichrist's reign, and the 1260 days, or years, of the witnesses prophesying in sackcloth, and of the church's being in the wilderness, and no longer than till the thousand years' reign of Christ with his saints begins, which, in comparison of his long reign in the Gentile world, is but a short time; and though, after the thousand years are ended, he will be let loose, yet it will be but for a season, a very small time, when he will be cast into the lake of fire and brimstone, and be tormented night and day, for ever and ever.
John Wesley
12:12 Woe to the earth and the sea - This is the fourth and last denunciation of the third woe, the most grievous of all. The first was only, the second chiefly, on the earth, Asia; the third, both on the earth and the sea, Europe. The earth is mentioned first, because it began in Asia, before the beast brought it on Europe. He knoweth he hath but a little time - Which extends from his casting out of heaven to his being cast into the abyss.
We are now come to a most important period of time. The non - chronos hastens to an end. We live in the little time wherein Satan hath great wrath; and this little time is now upon the decline. We are in the "time, times, and half a time," wherein the woman is "fed in the wilderness;" yea, the last part of it, "the half time," is begun. We are, as will be shown, towards the close of the "forty - two months" of the beast; and when his number is fulfilled, grievous things will be. Let him who does not regard the being seized by the wrath of the devil; the falling unawares into the general temptation; the being borne away, by the most dreadful violence, into the worship of the beast and his image, and, consequently, drinking the unmixed wine of the wrath of God, and being tormented day and night for ever and ever in the lake of fire and brimstone; let him also who is confident that he can make his way through all these by his own wisdom and strength, without need of any such peculiar preservative as the word of this prophecy affords; let him, I say, go hence. But let him who does not take these warnings for senseless outcries, and blind alarms, beg of God, with all possible earnestness, to give him his heavenly light herein.
God has not given this prophecy, in so solemn a manner, only to show his providence over his church, but also that his servants may know at all times in what particular period they are. And the more dangerous any period of time is, the greater is the help which it affords. But where may we fix the beginning and end of the little time? which is probably four - fifths of a chronos, or somewhat above 888 years. This, which is the time of the third woe, may reach from 947, to the year 1836. For, The short interval of the second woe, (which woe ended in the year 840,) and the 777 years of the woman, which began about the year 847, quickly after which followed the war in heaven, fix the beginning not long after 864: and thus the third woe falls in the tenth century, extending from 900 to 1000; called the dark, the iron, the unhappy age. If we compare the length of the third woe with the period of time which succeeds it in the twentieth chapter, it is but a little time to that vast space which reaches from the beginning of the non - chronos to the end of the world.
Robert Jamieson, A. R. Fausset and David Brown
12:12 Therefore--because Satan is cast out of heaven (Rev_ 12:9).
dwell--literally, "tabernacle." Not only angels and the souls of the just with God, but also the faithful militant on earth, who already in spirit tabernacle in heaven, having their home and citizenship there, rejoice that Satan is cast out of their home. "Tabernacle" for dwell is used to mark that, though still on the earth, they in spirit are hidden "in the secret of God's tabernacle." They belong not to the world, and, therefore, exult in judgment having been passed on the prince of this world.
the inhabiters of--So ANDREAS reads. But A, B, and C omit. The words probably, were inserted from Rev_ 8:13.
is come down--rather as Greek, "catebee," "is gone down"; John regarding the heaven as his standing-point of view whence he looks down on the earth.
unto you--earth and sea, with their inhabitants; those who lean upon, and essentially belong to, the earth (contrast Jn 3:7, Margin, with Jn 3:31; Jn 8:23; Phil 3:19, end; 1Jn 4:5) and its sea-like troubled politics. Furious at his expulsion from heaven, and knowing that his time on earth is short until he shall be cast down lower, when Christ shall come to set up His kingdom (Rev_ 20:1-2), Satan concentrates all his power to destroy as many souls as he can. Though no longer able to accuse the elect in heaven, he can tempt and persecute on earth. The more light becomes victorious, the greater will be the struggles of the powers of darkness; whence, at the last crisis, Antichrist will manifest himself with an intensity of iniquity greater than ever before.
short time--Greek, "kairon," "season": opportunity for his assaults.
12:1312:13: Եւ յորժամ ետես վիշապն թէ անկաւ յերկիր, զհետ եղեւ կնոջն որ ծնաւ զմանուկն արու:
13 Եւ երբ վիշապը տեսաւ, թէ ինքը երկիր ընկաւ, հետապնդեց այն կնոջը, որ արու զաւակ էր ծնել:
13 Ու երբ վիշապը տեսաւ որ ինք երկրի վրայ ձգուեցաւ, արու զաւակ ծնանող կնոջ ետեւէն ինկաւ։
Եւ յորժամ ետես վիշապն թէ անկաւ յերկիր, զհետ եղեւ կնոջն որ ծնաւ զմանուկն արու:

12:13: Եւ յորժամ ետես վիշապն թէ անկաւ յերկիր, զհետ եղեւ կնոջն որ ծնաւ զմանուկն արու:
13 Եւ երբ վիշապը տեսաւ, թէ ինքը երկիր ընկաւ, հետապնդեց այն կնոջը, որ արու զաւակ էր ծնել:
13 Ու երբ վիշապը տեսաւ որ ինք երկրի վրայ ձգուեցաւ, արու զաւակ ծնանող կնոջ ետեւէն ինկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1313: Когда же дракон увидел, что низвержен на землю, начал преследовать жену, которая родила младенца мужеского пола.
12:13  καὶ ὅτε εἶδεν ὁ δράκων ὅτι ἐβλήθη εἰς τὴν γῆν, ἐδίωξεν τὴν γυναῖκα ἥτις ἔτεκεν τὸν ἄρσενα.
12:13. Καὶ (And) ὅτε (which-also) εἶδεν (it-had-seen,"ὁ (the-one) δράκων (a-serpent,"ὅτι (to-which-a-one) ἐβλήθη (it-was-casted) εἰς (into) τὴν (to-the-one) γῆν, (to-a-soil,"ἐδίωξεν (it-pursued) τὴν (to-the-one) γυναῖκα (to-a-woman) ἥτις (which-a-one) ἔτεκεν (it-had-produced) τὸν (to-the-one) ἄρσενα. (to-male)
12:13. et postquam vidit draco quod proiectus est in terram persecutus est mulierem quae peperit masculumAnd when the dragon saw that he was cast unto the earth, he persecuted the woman who brought forth the man child.
13. And when the dragon saw that he was cast down to the earth, he persecuted the woman which brought forth the man .
12:13. And after the dragon saw that he had been thrown down to the earth, he pursued the woman who brought forth the male child.
12:13. And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man [child].
And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man:

13: Когда же дракон увидел, что низвержен на землю, начал преследовать жену, которая родила младенца мужеского пола.
12:13  καὶ ὅτε εἶδεν ὁ δράκων ὅτι ἐβλήθη εἰς τὴν γῆν, ἐδίωξεν τὴν γυναῖκα ἥτις ἔτεκεν τὸν ἄρσενα.
12:13. et postquam vidit draco quod proiectus est in terram persecutus est mulierem quae peperit masculum
And when the dragon saw that he was cast unto the earth, he persecuted the woman who brought forth the man child.
12:13. And after the dragon saw that he had been thrown down to the earth, he pursued the woman who brought forth the male child.
12:13. And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man [child].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Описавши небесное поражение дракона-диавола и небесную радость по поводу этого события, Иоанн (13: ст.) снова возвращается к бегству жены (6: ст.) и дополняет его описание некоторыми новыми чертами. Жена спасается в пустыню при посредстве двух крыльев великого орла. Эти крылья, нужные жене для быстрого бегства от дракона, так же имеют символическое значение, как и сама жена. Господь Бог берет (ср. Исх 19:4; Втор 32:11) под Свое покровительство Свою Церковь и дает ей два крыла Своего всемогущества и благости. Христианская Церковь, пользуясь ветхозаветным законом и новозаветною благодатью, может достигать совершенства своих членов. И в пустыне мира среди жизненных условий, даже во времена антихриста, христиане могут и должны удаляться от соблазнов мира и стремиться к небесному. Значит, Церковь (христиане) убегает в пустыню в свое место не столько для того, чтобы обезопасить себя от преследования дракона, сколько для того, чтобы питаться в продолжение 3: 1/2: лет, жить возвышенною жизнью, пользуясь учением и таинствами, данными от Господа Бога. Срок 3: 1/2: года (ср. Дан 7:25; 12:7) ближе всего относится к последнему времени антихриста, времени проповеднической деятельности двух свидетелей (XI:3), хотя бегство жены в пустыню обозначает ее постоянное отношение к жизненным земным условиям. Так можно рассуждать потому, что антихристианское время 3: 1/2: года должно быть принимаемо как типичное, когда особенно будет заметно то, что в большем размере совершается всегда.
Adam Clarke: Commentary on the Bible - 1831
12:13: And when the dragon saw that he was cast unto the earth - When the heathen party saw that they were no longer supported by the civil power: -
He persecuted the woman which brought forth the man child - The heathens persecuted the Christian Church in the behalf of which Divine Providence had raised up a dynasty of Christian Roman emperors.
Albert Barnes: Notes on the Bible - 1834
12:13: And when the dragon saw that he was cast unto the earth - That is, when Satan saw that he was doomed to discomfiture and overthrow, as if he had been cast out of heaven; when he saw that his efforts must be confined to the earth, and that only for a limited time, he "persecuted the woman," and was more violently enraged against the church on earth.
He persecuted the woman which brought forth the man child - See the notes on Rev 12:5. The child is represented as safe; that is, the ultimate progress and extension of the church was certain. But Satan was permitted still to wage a warfare against the church - represented here by his wrath against the woman, and by her being constrained to flee into the wilderness. It is unnecessary to say that, after the pagan persecutions ceased, and Christianity was firmly established in the empire; after Satan saw that all hope of destroying the church in that manner was at an end, his enmity was vented in another form - in the rise of the papacy, and in the persecutions under that an opposition to spiritual religion no less determined and deadly than what had been waged by paganism.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: Rev 12:4, Rev 12:5; Gen 3:15; Psa 37:12-14; Joh 16:33
Geneva 1599
12:13 And when (17) the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man [child].
(17) The third part: a history of the woman delivered, consisting of two parts, the present battle of Satan against the Christian Church of the Jewish nation, in (Rev_ 12:13-16): and the battle intended against the Church of the Gentiles, which is called holy by reason of the gospel of Christ in (Rev_ 12:17).
John Gill
12:13 And when the dragon saw that he was cast unto the earth,.... When the devil perceived he had not the power in the Roman empire he formerly had; and that his influence was only over the common and meaner sort of people, or over the earthly part of the church, and the barbarous nations in the world:
he persecuted the woman which brought forth the man child: he was enraged at the church, and pursued her with great wrath, who had brought forth a Christian emperor, by whom the kingdom of Christ was encouraged and supported in the empire; and because he could not come at this child to destroy it, that being caught up to God and to his throne, he attacks the woman, the church, in a new way, by stirring up earthly minded professors of Christianity, the Arians, against her, and by bringing in an inundation of the barbarous nations into the empire, now become Christian; for this persecution cannot be understood of the persecution raised by the Jews, under the instigation of Satan, against the Christian church, quickly after the ascension of Christ to heaven, for then the dragon had his place and power in the Roman empire, whereas this persecution was not till after the downfall of Paganism in it; and for the same reason it cannot design the persecution against the Christians begun by Nero, and carried on under succeeding emperors, which were the ten days of tribulation under the Smyrnaean church state, and were now over; these were the pains and birth throes of the woman, the church, antecedent to, and which brought on, the birth of the man child; and the persons that endured them were those that overcame Satan by the blood of the Lamb, the word of their testimony, and their death, which were all previous to these times: nor does it respect so much the persecution under Julian, which was carried on not by open force and violence, but by subtlety; be abstained from corporeal punishments and shedding of blood, observing that these methods in former times had given the Christians an opportunity of showing their faith, patience: and fortitude, which had been the means of increasing their number; wherefore he betook himself to more private and artful methods, as to content himself with taking away the revenues of the ministers of the word, not suffering any Christians to be in military employments, denying their children the use of schools, encouraging the Jews, their sworn enemies, and tolerating all sorts of heresies among themselves, that so they might destroy one another; to which may be added, that his reign was but one year and seven or eight months, and therefore can scarcely be thought to be pointed at here; but inasmuch as the Arian persecution was the first after the fall of Paganism, and the principal one before the rise of antichrist, this may most reasonably be concluded to be meant here; and this began even in Constantine's time, for by means of an Arian presbyter that belonged to his sister Constantia, he was prevailed upon, towards the close of his days, to believe that Arius was not the man he was said to be, and that he had had hard measure; insomuch that he was recalled, and received into communion, and Athanasius was driven from his church, and banished to Triers in France: and the historian says (w), that Constantine exercised "vim persecutionis", the force of persecution, or a violent one; bishops were exiled, the clergy were severely handled, and laymen taken notice of, who separated themselves from the communion of the Arians. Under Constantius, his son, the persecution raged much, Athanasius being gone from Alexandria, and one Gregory put in his room; and the people being uneasy at it, some were banished, others cast into prison, and others had their goods confiscated; women were dragged by the hair of their heads to the tribunals, and used very ignominiously; three thousand soldiers entered a church on an Easter day, and killed many women and children; virgins were stripped naked, and the bodies of those who died of their wounds were denied a burial, and cast to the dogs; and the persecution did not stop here, but went through Egypt, where the bishops, some of them, were beaten with rods, others were laid in bonds, and others were banished: in Egypt and Lybia ninety bishops were forced away, sixteen were banished, whose churches were delivered to the Arians. Lucius of Adrianople was bound in chains, cast into prison, and there perished; Paul of Constantinople was first expelled, after that murdered, and Macedonius, an Arian, put in his room; and such who refused to commune with him suffered stripes, bonds, imprisonment, and other tortures, of which they died, and others were banished, where they perished; women that refused had their breasts cut off, or burnt, either with red hot irons, or with eggs roasted at the fire to a very great heat (x); with other instances too many to recite. Under Valens the emperor things were still worse, who became an Arian at the persuasion of his wife, and was baptized by Eudoxius, the Arian bishop of Constantinople, who, at his baptism, obliged him to swear that he would defend Arianism, and persecute those of a contrary opinion; and accordingly he moved an irreconcilable war against them; at one time he expelled Melesius from Antioch, Eusebius from Samosata, Pelagius from Laodicea, and Barsis from Edessa; and all the rest that would not communicate with Euzoius, an Arian, he punished, either with pecuniary fines or with stripes; and he is said to drown many in the river Orontes. This persecution went through the churches of Thrace, Dacia, and Pannonia; but what is most shocking of all is, that some chosen ecclesiastical men, to the number of four score and one, were sent to him from Constantinople to Nicomedia, with a supplication to redress some injuries and grievances; at which he being angry, ordered Modestus, the governor, to take them and put them to death; but the governor fearing to do it openly, lest there should be an insurrections, ordered a ship to be got ready, pretending to carry them into exile, but directed the mariners to go in a fisher's boat behind, and set fire to the ship, which they accordingly did when at sea, where all the above worthy men perished at once (y). It would be endless to rehearse all the instances of cruelty under this persecution; it need only be observed, that this was at the instigation of the devil, as all persecution is; and that Satan herein acted like himself, as the great dragon, as he was when Rome Pagan was in power: these were Christian emperors in name, but they exercised all the cruelties of the Heathen ones, if they did not exceed them; and a greater regard was shown to Paganism than to the orthodox religion. Valens tolerated all religions but that, especially Heathenism; all his reign the fire burned upon the altars, images were honoured with libations and sacrifices, the public festivals of the Heathens were kept, and the rites of Bacchus were performed in the streets (z); and this persecution was followed by the inundation of the barbarous nations, of which hereafter.
(w) Sulpitii Sever. Hist. Sacr. l. 2. (x) Hist. Eccl. Magdeburg. cent. 4. c. 3. p. 50, 56. (y) Hist. Eccl. Magdeburg. cent. 4. c. 3. p. 73, 74. (z) Ib. p. 73. & c. 7. p. 304.
John Wesley
12:13 And when the dragon saw - That be could no longer accuse the saints in heaven, he turned his wrath to do all possible mischief on earth. He persecuted the woman - The ancient persecutions of the church were mentioned, Rev_ 1:9, Rev_ 2:10, Rev_ 7:14; but this persecution came after her flight, Rev_ 12:6, just at the beginning of the third woe. Accordingly, in the tenth and eleventh centuries, the church was furiously persecuted by several heathen powers. In Prussia, king Adelbert was killed in the year 997, king Brunus in 1008; and when king Stephen encouraged Christianity in Hungary, he met with violent opposition. After his death, the heathens in Hungary set themselves to root it out, and prevailed for several years. About the same time, the army of the emperor, Henry the Third, was totally overthrown by the Vandals. These, and all the accounts of those times, show with what fury the dragon then persecuted the woman.
Robert Jamieson, A. R. Fausset and David Brown
12:13 Resuming from Rev_ 12:6 the thread of the discourse, which had been interrupted by the episode, Rev_ 12:7-12 (giving in the invisible world the ground of the corresponding conflict between light and darkness in the visible world), this verse accounts for her flight into the wilderness (Rev_ 12:6).
12:1412:14: Եւ տուա՛ւ կնոջն երկու թեւք արծուոյ մեծի՝ զի թռիցէ յանապատ ՚ի տեղի իւր. ուր կերակրէր անդ՝ ժամանա՛կ եւ ժամանակս եւ կէ՛ս ժամանակի՝ յերեսաց օձին[5234]: [5234] Ոսկան. Եւ տուան կնոջն։ Ոմանք. Որ կերակրէր անդ։
14 Եւ կնոջը տրուեց մեծ արծուի երկու թեւ, որպէսզի թռչի անապատ, իր տեղը, այնտեղ, ուր, հեռու օձից, կերակրւում էր երեք եւ կէս տարի:
14 Այն կնոջ մեծ արծիւի երկու թեւեր տրուեցան, որպէս զի անապատ իր տեղը թռչի օձին երեսէն, ուր պիտի կերակրուէր ժամանակ մը, ժամանակներ ու կէս ժամանակ։
Եւ տուան կնոջն երկու թեւք արծուոյ մեծի զի թռիցէ յանապատ ի տեղի իւր. ուր կերակրէր անդ ժամանակ եւ ժամանակս եւ կէս ժամանակի յերեսաց օձին:

12:14: Եւ տուա՛ւ կնոջն երկու թեւք արծուոյ մեծի՝ զի թռիցէ յանապատ ՚ի տեղի իւր. ուր կերակրէր անդ՝ ժամանա՛կ եւ ժամանակս եւ կէ՛ս ժամանակի՝ յերեսաց օձին[5234]:
[5234] Ոսկան. Եւ տուան կնոջն։ Ոմանք. Որ կերակրէր անդ։
14 Եւ կնոջը տրուեց մեծ արծուի երկու թեւ, որպէսզի թռչի անապատ, իր տեղը, այնտեղ, ուր, հեռու օձից, կերակրւում էր երեք եւ կէս տարի:
14 Այն կնոջ մեծ արծիւի երկու թեւեր տրուեցան, որպէս զի անապատ իր տեղը թռչի օձին երեսէն, ուր պիտի կերակրուէր ժամանակ մը, ժամանակներ ու կէս ժամանակ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1414: И даны были жене два крыла большого орла, чтобы она летела в пустыню в свое место от лица змия и там питалась в продолжение времени, времен и полвремени.
12:14  καὶ ἐδόθησαν τῇ γυναικὶ αἱ δύο πτέρυγες τοῦ ἀετοῦ τοῦ μεγάλου, ἵνα πέτηται εἰς τὴν ἔρημον εἰς τὸν τόπον αὐτῆς, ὅπου τρέφεται ἐκεῖ καιρὸν καὶ καιροὺς καὶ ἥμισυ καιροῦ ἀπὸ προσώπου τοῦ ὄφεως.
12:14. καὶ (And) ἐδόθησαν (they-were-given) τῇ (unto-the-one) γυναικὶ (unto-a-woman) αἱ (the-ones) δύο (two) πτέρυγες (wings) τοῦ (of-the-one) ἀετοῦ (of-an-airer) τοῦ (of-the-one) μεγάλου, (of-great,"ἵνα (so) πέτηται ( it-might-fly ) εἰς (into) τὴν (to-the-one) ἔρημον (to-solituded) εἰς (into) τὸν (to-the-one) τόπον (to-an-occasion) αὐτῆς, (of-it,"ὅπου (to-which-of-whither) τρέφεται (it-be-nourished) ἐκεῖ (thither) καιρὸν ( to-a-time ) καὶ ( and ) καιροὺς ( to-times ) καὶ ( and ) ἥμισυ ( to-half ) καιροῦ ( of-a-time ) ἀπὸ (off) προσώπου (of-looked-toward) τοῦ (of-the-one) ὄφεως. (of-a-snake)
12:14. et datae sunt mulieri duae alae aquilae magnae ut volaret in desertum in locum suum ubi alitur per tempus et tempora et dimidium temporis a facie serpentisAnd there were given to the woman two wings of a great eagle, that she might fly into the desert, unto her place, where she is nourished for a time and times, and half a time, from the face of the serpent.
14. And there were given to the woman the two wings of the great eagle, that she might fly into the wilderness unto her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.
12:14. And the two wings of a great eagle were given to the woman, so that she might fly away, into the desert, to her place, where she is being nourished for a time, and times, and half a time, from the face of the serpent.
12:14. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.
And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent:

14: И даны были жене два крыла большого орла, чтобы она летела в пустыню в свое место от лица змия и там питалась в продолжение времени, времен и полвремени.
12:14  καὶ ἐδόθησαν τῇ γυναικὶ αἱ δύο πτέρυγες τοῦ ἀετοῦ τοῦ μεγάλου, ἵνα πέτηται εἰς τὴν ἔρημον εἰς τὸν τόπον αὐτῆς, ὅπου τρέφεται ἐκεῖ καιρὸν καὶ καιροὺς καὶ ἥμισυ καιροῦ ἀπὸ προσώπου τοῦ ὄφεως.
12:14. et datae sunt mulieri duae alae aquilae magnae ut volaret in desertum in locum suum ubi alitur per tempus et tempora et dimidium temporis a facie serpentis
And there were given to the woman two wings of a great eagle, that she might fly into the desert, unto her place, where she is nourished for a time and times, and half a time, from the face of the serpent.
12:14. And the two wings of a great eagle were given to the woman, so that she might fly away, into the desert, to her place, where she is being nourished for a time, and times, and half a time, from the face of the serpent.
12:14. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.
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Adam Clarke: Commentary on the Bible - 1831
12:14: And to the woman were given two wings of a great eagle - Του αετου του μεγαλου· Of The great eagle. The great eagle here mentioned is an emblem of the Roman empire in general, and therefore differs from the dragon, which is a symbol of the Heathen Roman empire in particular. The Roman power is called an eagle from its legionary standard, which was introduced among the Romans in the second year of the consulate of C. Marius; for before that time minotaurs, wolves, leopards, horses, boars, and eagles were used indifferently, according to the humor of the commander. The Roman eagles were figures in relievo of silver or gold, borne on the tops of pikes, the wings being displayed, and frequently a thunderbolt in their talons. Under the eagle, on the pike, were piled bucklers, and sometimes crowns. The two wings of the great eagle refer to the two grand independent divisions of the Roman empire, which took place January 17, a.d. 395, and were given to the woman, Christianity being the established religion of both empires.
That she might fly into the wilderness, into her place, etc. - The apparent repetition here of what is said in Rev 12:6 has induced Bishop Newton to consider the former passage as introduced by way of prolepsis or anticipation; for, says he, the woman did not fly into the wilderness till several years after the conversion of Constantine. But that there is no such prolepsis as the bishop imagines is evident from the ecclesiastical history of the fourth century; for the woman, or true Church, began to flee into the wilderness a considerable time before the division of the great Roman empire into two independent monarchies. The word translated fled is not to be taken in that peculiar sense as if the woman, in the commencement of her flight, had been furnished with wings, for the original word is εφυγεν. The meaning therefore of Rev 12:6 and Rev 12:14, when taken in connection with their respective contexts, is, that the woman began to make rapid strides towards the desert almost immediately after her elevation to the heaven or throne of the Roman empire, and in the course of her flight was furnished with the wings of the great eagle ἱνα πετηται, that she might Fly, into that place prepared of God, where she should be fed a thousand two hundred and threescore days. It is said here that the period for which the woman should be nourished in the wilderness would be a time, times, and a half; consequently this period is the same with the twelve hundred and sixty days of Rev 12:6. But in no other sense can they be considered the same than by understanding a time to signify a year; times, two years; and half a time, half a year; i.e., three years and a half. And as each prophetic year contains three hundred and sixty days, so three years and a half will contain precisely twelve hundred and sixty days. The Apocalypse being highly symbolical, it is reasonable to expect that its periods of time will also be represented symbolically, that the prophecy may be homogeneous in all its parts. The Holy Spirit, when speaking of years symbolically, has invariably represented them by days, commanding, e. gr., the Prophet Ezekiel to lie upon his left side three hundred and ninety days, that it might be a sign or symbol of the house of Israel bearing their iniquity as many years; and forty days upon his right side, to represent to the house of Judah in a symbolical manner, that they should bear their iniquity forty years, The one thousand two hundred and threescore days, therefore, that the woman is fed in the wilderness, must be understood symbolically, and consequently denote as many natural years. The wilderness into which the woman flies is the Greek and Latin worlds, for she is conveyed into her place by means of the two wings of the great eagle. We must not understand the phrase flying into her place of her removing from one part of the habitable world into another, but of her speedy declension from a state of great prosperity to a forlorn and desolate condition. The woman is nourished for one thousand two hundred and threescore years from the face of the serpent, The empires in the east and west were destined, in the course of the Divine providence, to support the Christian religion, at least nominally while the rest of the world should remain in pagan idolatry or under the influence of this dragon, here called the serpent, because he deceiveth the whole world. The words of the prophecy are very remarkable, The Christian Church is said to be supported by the eastern and western empires, two mighty denominations; and at the same time situated in the wilderness, strongly denoting that, though many professed Christianity, there were but very few who "kept the commandments of God, and had the testimony of Jesus Christ."
Albert Barnes: Notes on the Bible - 1834
12:14: And to the woman were given two wings of a great eagle - The most powerful of birds, and among the most rapid in flight. See the notes on Rev 4:7. The meaning here is, that the woman is represented as prepared for a rapid flight; so prepared as to be able to outstrip her pursuer, and to reach a place of safety. Divested of the figure, the sense is, that the church, when exposed to this form of persecution, would be protected as if miraculously supplied with wings.
That she might fly into the wilderness - There is here a more full description of what is briefly stated in Rev 12:6. A wilderness or desert is often represented as a place of safety from pursuers. Thus David Sa1 23:14-15 is represented as fleeing into the wilderness from the persecutions of Saul. So Elijah Kg1 19:4 fled into the wilderness from the persecutions of Jezebel. The simple idea here is, that the church, in the opposition which would come upon it, would find a refuge.
Into her place - A place appointed for her; that is, a place where she could be safe.
Where she is nourished - The word rendered here "nourished" is the same - τρέφω trephō - which occurs in Rev 12:6, and which is there rendered "feed." It means to feed, nurse, or nourish, as the young of animals Mat 6:26; Mat 25:37; Luk 12:24; Act 12:20; that is, to sustain by proper food. The meaning here is, that the church would be kept alive. It is not indeed mentioned by whom this would be done, but it is evidently implied that it would be by God. During this long period in which the church would be in obscurity, it would not be suffered to become extinct. Compare Kg1 17:3-6.
For a time, and times, and half a time - A year, two years, and half a year; that is, forty-two months (see the notes on Rev 11:2); or, reckoning the month at thirty days, twelve hundred and sixty days; and regarding these as prophetic days, in which a day stands for a year, twelve hundred and sixty years. For a full discussion of the meaning of this language, see the notes on Dan 7:25; and Editor's Pref. For the evidence, also, that the time thus specified refers to the papacy, and to the period of its continuance, see the notes on that place. The full consideration given to the subject there renders it unnecessary to discuss it here. For it is manifest that there is an allusion here to the passage in Daniel; that the twelve hundred and sixty days refer to the same thing; and that the true explanation must be made in the same way. The main difficulty, as is remarked on the notes on that passage, is in determining the time when the papacy properly commenced.
If that could be ascertained with certainty, there would be no difficulty in determining when it would come to an end. But though there is considerable uncertainty as to the exact time when it arose, and though different opinions have been entertained on that point, yet it is true that all the periods assigned for the rise of that power lead to the conclusion that the time of its downfall cannot be remote. The meaning in the passage before us is, that during all the time of the continuance of that formidable, persecuting power, the true church would not in fact become extinct. It would be obscure and comparatively unknown, but it would still live. The fulfillment of this is found in the fact, that during all the time here referred to, there has been a true church on the earth. Pure, spiritual religion - the religion of the New Testament - has never been wholly extinct. In the history of the Waldenses, and Albigenses, the Bohemian brethren, and kindred people; in deserts and places of obscurity; among individuals and among small and persecuted sects; here and there in the cases of individuals in monasteries, the true religion has been kept up in the world, as in the days of Elijah God reserved seven thousand men who had not bowed the knee to Baal: and it is possible now for us, with a good degree of certainty, to show, even during the darkest ages, and when Rome seemed to have entirely the ascendency, where the true church was. To find out this, was the great design of the Ecclesiastical History of Milner; it has been done, also, with great learning and skill, by Neander.
From the face of the serpent - The dragon - or Satan represented by the dragon. See the notes at Rev 12:3. The reference here is to the opposition which Satan makes to the true church under the persecutions and corruptions of the papacy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: to the: Exo 19:4; Deu 32:11, Deu 32:12; Psa 55:6; Isa 40:31
she might: Rev 12:6, Rev 17:3
for a time: Rev 11:2, Rev 11:3; Dan 7:25, Dan 12:7
Geneva 1599
12:14 (18) And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her (c) place, where she is nourished for a (19) time, and times, and half a time, from the face of the serpent.
(18) That is, being strengthened with divine power: and taught by oracle, she fled swiftly from the assault of the devil, and from the common destruction of Jerusalem and went into a solitary city beyond Jordan called Pella as Eusebius tells in the first chapter of the third book of his ecclesiastical history: where God had commanded her by revelation.
(c) Into the place God had prepared for her.
(19) That is, for three and a half years: so the same speech
is taken in See Dan 7:25. This space of time is reckoned in manner from that last and most grievous rebellion of the Jews, to the destruction of the city and temple,for their defection or falling away, began in the twelfth year of Nero, before the beginning of which many signs and predictions were shown from heaven, as Josephus wrote, lib.7, chap.12, and Hegesippus lib.5, chap.44, among which this is very memorable. In the feast of Pentecost not only a great sound and noise was heard in the Temple, but also a voice was heard by many out of the Sanctuary which cried out to all, Let us depart from here. Now three and a half years after this defection by the Jews began, and those wonders happened, the city was taken by force, the temple overthrown, and the place forsaken by God: and the length of time John noted in this place.
John Gill
12:14 And to the woman were given two wings of a great eagle,.... By which are meant, not the two testaments, by which she was supported under afflictions, trials, and persecutions, and against Satan and all his efforts; nor the two graces of faith and hope, by which she rose, and dwelt on high, in the view of invisible things, and with contempt of the world, its frowns or flatteries; nor, as others think, prayer and good works, by the former of which she flew to God for supplies of grace and protection, and by the latter was useful and profitable to men, and gave glory to God, and escaped the just censures of the world; nor are two powerful kingdoms, within the dominions of the dragon, intended, as others have thought, who take them to be France and Spain, to which Britain was an appendix; when they were in the possession of Constantius Chlorus, the father of Constantine the great, where the Christians had refuge in the persecution under Dioclesian; but this was before the war in heaven, and the downfall of Paganism in the empire, and before the above persecution; rather these two wings of the eagle design the eastern and western divisions of the Roman empire: it is not unusual in Scripture for a monarchy, or monarch, as the Assyrian king and kingdom, to be signified by an eagle, and the wings of eagles, Ezek 17:3; and it is well known that the eagle is the ensign of the Roman empire, to which the allusion is in Mt 24:28; and at the death of Theodosius the empire was divided, as has been observed before, into two parts; the eastern empire was given to one of his sons and the western to another; and this was between the Arian persecution, and the irruption of the Goths and Vandals, when the church was fleeing and gradually disappearing; and these two empires both went under the Christian name, and supported the outward visible church, though much corrupted, and still more and more corrupting; by which means the pure members of the church, though few and very obscure were preserved. In a word, these wings may denote the swiftness in which the church proceeded to disappear, having lost her former simplicity and glory for which eagles' wings are famous, Prov 23:5; and more especially that divine strength and support by which she was bore up, and carried through, and delivered out of sore afflictions and persecutions; see Is 40:31. The allusion is to God's deliverance of the people of Israel out of Egypt when he bore them as on eagles wings, and carried them though the wilderness, Ex 19:4, so here it follows,
that she might fly into the wilderness; a place desolate, and full of serpents and scorpions, uncomfortable, and destitute of provisions, and yet a place of safety as well as of solitariness and retirement; and chiefly designs the obscure and invisible state of the pure church in the times of the antichristian apostasy; See Gill on Rev_ 12:6.
Into her place; which was prepared of God for her, as in Rev_ 12:6;
where she is nourished by the ministers of the word the two witnesses that prophesy in sackcloth who feed the church with knowledge and understanding; with the words of faith and good doctrine, with the Gospel, and the truths of it, which are sweet, comfortable and nutritive; and with the ordinances of the Gospel, the entertainment of Wisdom's house, the feast of fat things, and the breasts of consolation; and with Christ the hidden manna, the food of the wilderness: and that
for a time, and times, and half a time; that is, all the times of antichrist, the forty two months of his reign; during which time the holy city is trodden under foot, and in a desolate and afflicted condition outwardly, as may be learnt by comparing together Dan 7:25 Rev_ 13:5; and until the end of wonders, or when time shall be no longer or till the seventh angel has sounded his trumpet as appears from Dan 12:7. This date is the same with 1260 days in Rev_ 12:6, for "time" signifies a prophetic year, or 360 years; and "times" two years, or 720 years; and half a time, half a year, or 180 years, in all 1230 years; and which are to be reckoned, not from the beginning of the church's flight in Constantine's time, or from the Arian persecution, but from her entering into her wilderness state, or entire disappearance upon the prevalence of the antichristian apostasy; which might be when the bishop of Rome took upon him the title of universal bishop: and here and during this time she is hid
from the face of the serpent; that is, from his wrath so as that he cannot utterly destroy her. God having reserved a sealed number for himself; see Rev_ 6:16, or from the sight of the serpent as the Arabic version renders it, so as that he could not discern with all his quick sight where the church was.
John Wesley
12:14 And there were given to the woman the two wings of the great eagle, that she might fly into the wilderness to her place - Eagles are the usual symbols of great potentates. So Ezek 17:3, by "a great eagle', means the king of Babylon. Here the great eagle is the Roman empire; the two wings, the eastern and western branches of it. A place in the wilderness was mentioned in Rev_ 12:6 also; but it is not the same which is mentioned here.
In the text there follow one after the other, The dragon's waiting to devour the child. The birth of the child, which is caught up to God. The fleeing of the woman into the wilderness. The war in heaven, and the casting out of the dragon. The beginning of the third woe. The persecution raised by the dragon against the woman. The woman's flying away upon the eagle's wings.
In like manner there follow one after the other, The beginning of the twelve hundred and sixty days. The beginning of the little time. The beginning of the time, times, and half a time. This third period partly coincides both with the first and the second. After the beginning of the twelve hundred and sixty days, or rather of the third woe, Christianity was exceedingly propagated, in the midst of various persecutions. About the year 948 it was again settled in Denmark; in 965, in Poland and Silesia; in 980, through all Russia. In 997 it was brought into Hungary; into Sweden and Norway, both before and after. Transylvania received it about 1000; and, soon after, other parts of Dacia.
Now, all the countries in which Christianity was settled between the beginning of the twelve hundred and sixty days, and the imprisonment of the dragon, may be understood by the wilderness, and by her place in particular. This place contained many countries; so that Christianity now reached, in an uninterrupted tract, from the eastern to the western empire; and both the emperors now lent their wings to the woman, and provided a safe abode for her. Where she is fed - By God rather than man; having little human help. For a time, and times, and half a time - The length of the several periods here mentioned seems to be nearly this: -
Years
1 The non - chronos contains less than 1111 2 The little time 888 3 The time, times, and half a time 777 4 The time of the beast 666 1 The non - chronos extends from about 800 to 1836 2 The 1260 days of the woman from 847 - 1524 3 The little time 947 - 1836 4 The time, time, and half 1058 - 1836 5 The time of the beast between the beginning and end of the three times and a half
Robert Jamieson, A. R. Fausset and David Brown
12:14 were given--by God's determinate appointment, not by human chances (Acts 9:11).
two--Greek, "the two wings of the great eagle." Alluding to Ex 19:4 : proving that the Old Testament Church, as well as the New Testament Church, is included in "the woman." All believers are included (Is 40:30-31). The great eagle is the world power; in Ezek 17:3, Ezek 17:7, Babylon and Egypt: in early Church history, Rome, whose standard was the eagle, turned by God's providence from being hostile into a protector of the Christian Church. As "wings" express remote parts of the earth, the two wings may here mean the east and west divisions of the Roman empire.
wilderness--the land of the heathen, the Gentiles: in contrast to Canaan, the pleasant and glorious land. God dwells in the glorious land; demons (the rulers of the heathen world, Rev_ 9:20; 1Cor 10:20), in the wilderness. Hence Babylon is called the desert of the sea, Is 21:1-10 (referred to also in Rev_ 14:8; Rev_ 18:2). Heathendom, in its essential nature, being without God, is a desolate wilderness. Thus, the woman's flight into the wilderness is the passing of the kingdom of God from the Jews to be among the Gentiles (typified by Mary's flight with her child from Judea into Egypt). The eagle flight is from Egypt into the wilderness. The Egypt meant is virtually stated (Rev_ 11:8) to be Jerusalem, which has become spiritually so by crucifying our Lord. Out of her the New Testament Church flees, as the Old Testament Church out of the literal Egypt; and as the true Church subsequently is called to flee out of Babylon (the woman become an harlot, that is, the Church become apostate) [AUBERLEN].
her place--the chief seat of the then world empire, Rome. The Acts of the Apostles describe the passing of the Church from Jerusalem to Rome. The Roman protection was the eagle wing which often shielded Paul, the great instrument of this transmigration, and Christianity, from Jewish opponents who stirred up the heathen mobs. By degrees the Church had "her place" more and more secure, until, under Constantine, the empire became Christian. Still, all this Church-historical period is regarded as a wilderness time, wherein the Church is in part protected, in part oppressed, by the world power, until just before the end the enmity of the world power under Satan shall break out against the Church worse than ever. As Israel was in the wilderness forty years, and had forty-two stages in her journey, so the Church for forty-two months, three and a half years or times [literally, seasons, used for years in Hellenistic Greek (MOERIS, the Atticist), Greek, "kairous," Dan 7:25; Dan 12:7], or 1260 days (Rev_ 12:6) between the overthrow of Jerusalem and the coming again of Christ, shall be a wilderness sojourner before she reaches her millennial rest (answering to Canaan of old). It is possible that, besides this Church-historical fulfilment, there may be also an ulterior and narrower fulfilment in the restoration of Israel to Palestine, Antichrist for seven times (short periods analogical to the longer ones) having power there, for the former three and a half times keeping covenant with the Jews, then breaking it in the midst of the week, and the mass of the nation fleeing by a second Exodus into the wilderness, while a remnant remains in the land exposed to a fearful persecution (the "144,000 sealed of Israel," Rev_ 7:1-8; Rev_ 14:1, standing with the Lamb, after the conflict is over, on Mount Zion: "the first-fruits" of a large company to be gathered to Him) [DE BURGH]. These details are very conjectural. In Dan 7:25; Dan 12:7, the subject, as perhaps here, is the time of Israel's calamity. That seven times do not necessarily mean seven years, in which each day is a year, that is, 2520 years, appears from Nebuchadnezzar's seven times (Dan 4:23), answering to Antichrist, the beast's duration.
12:1512:15: Եւ եհեղ օձն ՚ի բերանոյ իւրմէ զհետ կնոջն ջուր՝ զի ընկղմեսցէ՛ զնա:
15 Ապա օձը իր բերանից հեղեղի պէս ջուր թափեց կնոջ յետեւից, որպէսզի նրան ընկղմի:
15 Եւ օձը իր բերնէն գետի պէս ջուր վազցուց կնոջ ետեւէն, որպէս զի զանիկա հեղեղով ընկղմէ։
Եւ եհեղ օձն ի բերանոյ իւրմէ զհետ կնոջն ջուր զի ընկղմեսցէ զնա:

12:15: Եւ եհեղ օձն ՚ի բերանոյ իւրմէ զհետ կնոջն ջուր՝ զի ընկղմեսցէ՛ զնա:
15 Ապա օձը իր բերանից հեղեղի պէս ջուր թափեց կնոջ յետեւից, որպէսզի նրան ընկղմի:
15 Եւ օձը իր բերնէն գետի պէս ջուր վազցուց կնոջ ետեւէն, որպէս զի զանիկա հեղեղով ընկղմէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1515: И пустил змий из пасти своей вслед жены воду как реку, дабы увлечь ее рекою.
12:15  καὶ ἔβαλεν ὁ ὄφις ἐκ τοῦ στόματος αὐτοῦ ὀπίσω τῆς γυναικὸς ὕδωρ ὡς ποταμόν, ἵνα αὐτὴν ποταμοφόρητον ποιήσῃ.
12:15. καὶ (And) ἔβαλεν (it-had-casted,"ὁ (the-one) ὄφις (a-snake,"ἐκ (out) τοῦ (of-the-one) στόματος (of-a-mouth) αὐτοῦ (of-it) ὀπίσω (aback-unto-which) τῆς (of-the-one) γυναικὸς (of-a-woman) ὕδωρ (to-a-water) ὡς (as) ποταμόν, (to-a-river,"ἵνα (so) αὐτὴν (to-it) ποταμοφόρητον (to-river-beareed) ποιήσῃ. (it-might-have-done-unto)
12:15. et misit serpens ex ore suo post mulierem aquam tamquam flumen ut eam faceret trahi a flumineAnd the serpent cast out of his mouth, after the woman, water, as it were a river: that he might cause her to be carried away by the river.
15. And the serpent cast out of his mouth after the woman water as a river, that he might cause her to be carried away by the stream.
12:15. And the serpent sent out from his mouth, after the woman, water like a river, so that he might cause her to be carried away by the river.
12:15. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood.
And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood:

15: И пустил змий из пасти своей вслед жены воду как реку, дабы увлечь ее рекою.
12:15  καὶ ἔβαλεν ὁ ὄφις ἐκ τοῦ στόματος αὐτοῦ ὀπίσω τῆς γυναικὸς ὕδωρ ὡς ποταμόν, ἵνα αὐτὴν ποταμοφόρητον ποιήσῃ.
12:15. et misit serpens ex ore suo post mulierem aquam tamquam flumen ut eam faceret trahi a flumine
And the serpent cast out of his mouth, after the woman, water, as it were a river: that he might cause her to be carried away by the river.
12:15. And the serpent sent out from his mouth, after the woman, water like a river, so that he might cause her to be carried away by the river.
12:15. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood.
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jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Видя улетавшую жену, дракон, чтобы погубить ее, пустил вслед ей из своей пасти воду. Образ взят из природы: змей, ужаливая, испускает яд. Под водою нужно разуметь и вообще военную силу, войска, а также всякое насилие и всякую лесть и хитрость, которые когда-либо были и будут употребляемы врагами Церкви против нее.
Adam Clarke: Commentary on the Bible - 1831
12:15: And the serpent cast out of his mouth water as a flood - The water here evidently means great multitudes of nations and peoples; for in Rev 17:15, the interpreting angel says, The waters which thou sawest - are peoples, and multitudes, and nations, and tongues. This water, then, which the dragon cast out of his mouth, must be an inundation of heathen barbarous nations upon the Roman empire; and the purpose which the dragon has in view by this inundation is, that he might cause the woman, or Christian Church: -
To be carried away of the flood - Entirely swept away from the face of the earth. Dr. Mosheim, in the commencement of his second chapter upon the fifth century, observes "that the Goths, the Heruli, the Franks, the Huns, and the Vandals, with other fierce and warlike nations, for the most part strangers to Christianity, had invaded the Roman empire, and rent it asunder in the most deplorable manner. Amidst these calamities the Christians were grievous, nay, we may venture to say the principal, sufferers. It is true these savage nations were much more intent upon the acquisition of wealth and dominion than upon the propagation or support of the pagan superstitions, nor did their cruelty and opposition to the Christians arise from any religious principle, or from an enthusiastic desire to ruin the cause of Christianity; it was merely by the Instigation of the pagans who remained yet in the empire, that they were excited to treat with such severity and violence the followers of Christ." Thus the wo which was denounced, Rev 12:12, against the inhabiters of the earth and of the sea, came upon the whole Roman world; for, in consequence of the excitement and malicious misrepresentations of the pagans of the empire, "a transmigration of a great swarm of nations" came upon the Romans, and ceased not their ravages till they had desolated the eastern empire, even as far as the gates of Byzantium, and finally possessed themselves of the western empire. "If," says Dr. Robertson, in the introduction to his History of Charles V., vol. i., pp. 11, 12, edit. Lond. 1809, "a man was called to fix upon the period in the history of the world, during which the condition of the human race was most calamitous and afflicted, he would, without hesitation, name that which elapsed from the death of Theodosius the Great to the establishment of the Lombards in Italy, a period of one hundred and seventy-six years. The contemporary authors who beheld that scene of desolation, labor and are at a loss for expressions to describe the horror of it. The scourge of God, the destroyer of nations, are the dreadful epithets by which they distinguish the most noted of the barbarous leaders; and they compare the ruin which they had brought on the world to the havoc occasioned by earthquakes, conflagrations, or deluges, the most formidable and fatal calamities which the imagination of man can conceive." But the subtle design which the serpent or dragon had in view, when he vomited out of his mouth a flood of waters, was most providentially frustrated; for: -
Albert Barnes: Notes on the Bible - 1834
12:15: And the serpent cast out of his mouth water as a flood - This is special and uncommon imagery, and it is not necessary to suppose that anything like this literally occurs in nature. Some serpents are indeed said to eject from their mouths poisonous bile when they are enraged, in order to annoy their pursuers; and some sea monsters, it is known, spout forth large quantities of water; but the representation here does not seem to be taken from either of those cases. It is the mere product of the imagination, but the sense is clear. The woman is represented as having wings, and as being able thus to escape from the serpent. But, as an expression of his wrath, and as if with the hope of destroying her in her flight by a deluge of water, he is represented as pouring a flood from his mouth, that he might, if possible, sweep her away. The figure here would well represent the continued malice of the papal body against the true church, in those dark ages when it was sunk in obscurity, and, as it were, driven out into the desert. That malice never slumbered, but was continually manifesting itself in some new form, as if it were the purpose of papal Rome to sweep it entirely away.
That he might cause her to be carried away of the flood - Might cause the church wholly to be destroyed. The truth taught is, that Satan leaves no effort untried to destroy the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:15: cast: Rev 17:15; Psa 18:4, Psa 65:7, Psa 93:3, Psa 93:4; Isa 8:7, Isa 28:2, Isa 59:19
Geneva 1599
12:15 (20) And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood.
(20) That is, he inflamed the Romans and the nations that in persecuting the Jewish people with cruel arms, they might at the same time invade the Church of Christ, now departed from Jerusalem and out of Judea. For it is a normal thing in scripture, that the raging tumults of the nations should be compared to waters.
John Gill
12:15 And the serpent cast out of his mouth water as a flood,.... Which cannot design any persecution before the fall of Paganism, either of the Jews, or of the Romans; nor indeed the Arian persecution, since the casting out of this flood is distinguished from the above persecution, and was after the church began to flee upon that persecution; though it is not unusual for wicked persecutors, and violent persecutions, to be expressed by waters, and they are called proud waters, Ps 124:1; and these may be said to be cast out of the mouth of the serpent, the devil, who was a persecutor and a murderer from the beginning, and by whom all persecutors and persecutions are instigated, moved, and carried on; but rather, as the words of a man's mouth are as deep waters, Prov 18:4; and doctrines, good or bad, may be so called; that flood of errors and heresies, which were poured in between the times of Constantine and the rise of antichrist may be here intended; such as the Arian heresy, which denied the divinity of Christ; the Nestorian heresy, which divided his person; and the Eutychian heresy, which confounded the two natures in him; and the Macedonian heresy, which took away the deity of the Holy Ghost; and the Pelagian heresy, which destroyed the grace of God, and set up the power of man's free will: and this flood of errors and heresies may be truly said to be cast out of the serpent's mouth; since the old serpent, the devil, is the father of all lies, and errors: and the above heresies are the doctrines of devils, and damnable ones; and were designed by Satan to destroy the souls of men, and ruin the church: though since this flood followed upon the Arian persecution, and was after the church began to flee, being supported and secured by the two divisions of the empire, eastern and western, the wings of the Roman eagle, it seems best by this flood to understand the irruption of the barbarous nations, which quickly followed that division; the Goths, Huns, Vandals, Heruli, Alans, and Lombards, who were poured into the western empire, and overran, and at last destroyed it; so that this flood is contemporary with the first four trumpets; after which followed the swarms of locusts, the Saracens, which infested, teased, and tormented the "eastern" empire; and after them the Turks, the four angels bound at the great river Euphrates, were let loose, and like a mighty torrent overflowed, and utterly destroyed it; and all this was done at the instigation of Satan, he being filled with wrath, because the empire was become Christian, and his view was to destroy the church in it: for this flood was cast
after the woman, that he might cause her to be carried away of the flood; along with the empire, and be no more; but his designs were frustrated, and he disappointed; so people, nations, and tongues, are compared to waters in Rev_ 17:15; see Is 8:7, which the Targum interprets of the armies of much people.
Robert Jamieson, A. R. Fausset and David Brown
12:15 flood--Greek, "river" (compare Ex 2:3; Mt 2:20; and especially Exo. 14:1-31). The flood, or river, is the stream of Germanic tribes which, pouring on Rome, threatened to destroy Christianity. But the earth helped the woman, by swallowing up the flood. The earth, as contradistinguished from water, is the world consolidated and civilized. The German masses were brought under the influence of Roman civilization and Christianity [AUBERLEN]. Perhaps it includes also, generally, the help given by earthly powers (those least likely, yet led by God's overruling providence to give help) to the Church against persecutions and also heresies, by which she has been at various times assailed.
12:1612:16: Եւ օգնեաց երկիր կնոջն, եւ եբաց երկիր զբերան իւր եւ եկո՛ւլ զջուրն՝ զոր եհեղ վիշապն ՚ի բերանոյ իւրմէ:
16 Եւ երկիրն օգնեց կնոջը. բացեց իր բերանը եւ կուլ տուեց այն ջուրը, որը վիշապը թափել էր իր բերանից:
16 Բայց երկիրը օգնեց կնոջը։ Իր բերանը բացաւ եւ կլլեց այն գետը, որ վիշապը իր բերնէն վազցուց։
Եւ օգնեաց երկիր կնոջն, եւ եբաց երկիր զբերան իւր եւ եկուլ զջուրն զոր եհեղ վիշապն ի բերանոյ իւրմէ:

12:16: Եւ օգնեաց երկիր կնոջն, եւ եբաց երկիր զբերան իւր եւ եկո՛ւլ զջուրն՝ զոր եհեղ վիշապն ՚ի բերանոյ իւրմէ:
16 Եւ երկիրն օգնեց կնոջը. բացեց իր բերանը եւ կուլ տուեց այն ջուրը, որը վիշապը թափել էր իր բերանից:
16 Բայց երկիրը օգնեց կնոջը։ Իր բերանը բացաւ եւ կլլեց այն գետը, որ վիշապը իր բերնէն վազցուց։
zohrab-1805▾ eastern-1994▾ western am▾
12:1616: Но земля помогла жене, и разверзла земля уста свои, и поглотила реку, которую пустил дракон из пасти своей.
12:16  καὶ ἐβοήθησεν ἡ γῆ τῇ γυναικί, καὶ ἤνοιξεν ἡ γῆ τὸ στόμα αὐτῆς καὶ κατέπιεν τὸν ποταμὸν ὃν ἔβαλεν ὁ δράκων ἐκ τοῦ στόματος αὐτοῦ.
12:16. καὶ (And) ἐβοήθησεν (it-holler-ran-unto,"ἡ (the-one) γῆ (a-soil,"τῇ (unto-the-one) γυναικί, (unto-a-woman,"καὶ (and) ἤνοιξεν (it-opened-up,"ἡ (the-one) γῆ: (a-soil,"τὸ (to-the-one) στόμα (to-a-mouth) αὐτῆς (of-it,"καὶ (and) κατέπιεν (it-had-drank-down) τὸν (to-the-one) ποταμὸν (to-a-river) ὃν (to-which) ἔβαλεν (it-had-casted,"ὁ (the-one) δράκων (a-serpent,"ἐκ (out) τοῦ (of-the-one) στόματος (of-a-mouth) αὐτοῦ: (of-it)
12:16. et adiuvit terra mulierem et aperuit terra os suum et absorbuit flumen quod misit draco de ore suoAnd the earth helped the woman: and the earth opened her mouth and swallowed up the river which the dragon cast out of his mouth.
16. And the earth helped the woman, and the earth opened her mouth, and swallowed up the river which the dragon cast out of his mouth.
12:16. But the earth assisted the woman. And the earth opened her mouth and absorbed the river, which the dragon sent out from his mouth.
12:16. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.
And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth:

16: Но земля помогла жене, и разверзла земля уста свои, и поглотила реку, которую пустил дракон из пасти своей.
12:16  καὶ ἐβοήθησεν ἡ γῆ τῇ γυναικί, καὶ ἤνοιξεν ἡ γῆ τὸ στόμα αὐτῆς καὶ κατέπιεν τὸν ποταμὸν ὃν ἔβαλεν ὁ δράκων ἐκ τοῦ στόματος αὐτοῦ.
12:16. et adiuvit terra mulierem et aperuit terra os suum et absorbuit flumen quod misit draco de ore suo
And the earth helped the woman: and the earth opened her mouth and swallowed up the river which the dragon cast out of his mouth.
12:16. But the earth assisted the woman. And the earth opened her mouth and absorbed the river, which the dragon sent out from his mouth.
12:16. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Жене помогло не небо, а земля, поглотившая воду. Это указывает на то, что история Христианской Церкви, несмотря на все усилия врага ее диавола, будет идти своим путем, начертанным ей от Бога. Сами жизненные условия, в которых она будет находиться в то или другое время, те или другие государственные и общественные перевороты естественно и верно будут спасать Церковь от крайностей бедствий, стеснения и насилий. Христианская Церковь была и будет недоступна для диавола, как апокалиптическая жена, убежавшая в пустыню, недоступна для дракона.
Adam Clarke: Commentary on the Bible - 1831
12:16: The earth helped the woman - "Nothing, and indeed," as Bishop Newton excellently observes, "was more likely to produce the ruin and utter subversion of the Christian Church than the irruptions of so many barbarous nations into the Roman empire. But the event proved contrary to human appearance and expectation: the earth swallowed up the flood; the barbarians were rather swallowed up by the Romans, than the Romans by the barbarians; the heathen conquerors, instead of imposing their own, submitted to the religion of the conquered Christians; and they not only embraced the religion, but affected even the laws, the manners, the customs, the language, and the very name, of Romans, so that the victors were in a manner absorbed and lost among the vanquished." See his Dissertations on the Prophecies, in loc.
Albert Barnes: Notes on the Bible - 1834
12:16: And the earth helped the woman - The earth seemed to sympathize with the woman in her persecutions, and to interpose to save her. The meaning is, that a state of things would exist in regard to the church thus driven into obscurity, which would be well represented by what is here said to occur. It was cut off from human aid. It was still in danger; still persecuted. In this state it was nourished from some unseen source. It was enabled to avoid the direct attacks of the enemy, and when he attacked it in a new form, a new mode of intervention in its behalf was granted, as if the earth should open and swallow up a flood of water. We are not, therefore, to look for any literal fulfillment of this, as if the earth interposed in some marvelous way to aid the church. The sense is, that, in that state of obscurity and solitude, the divine interposition was manifested, in an unexpected manner, as if, when an impetuous stream was rolling along that threatened to sweep everything away, a chasm should suddenly open in the earth and absorb it. During the dark ages many such interventions occurred, saving the church from utter destruction. Overflowing waters are often in the Scriptures an emblem of mighty enemies. Psa 124:2-5, "if it had not been the Lord who was on our side, when men rose up against us; then they had swallowed us up quick, when their wrath was kindled against us: then the waters had overwhelmed us, the stream had gone over our soul: then the proud waters had gone over our soul." Psa 18:16, "he sent from above, he took me, he drew me out of many waters." Jer 47:2, "behold, waters rise up out of the north, and shall be an overflowing flood, and shall overflow the land," etc. Compare Jer 46:7-8, and notes on Isa 8:7-8.
And the earth opened her mouth - A chasm was made sufficient to absorb the waters. That is, John saw that the church was safe from this attack, and that, in order to preserve it, there was an interposition as marked and wonderful as if the earth should suddenly open and swallow up a mighty flood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:16: Exo 12:35, Exo 12:36; Kg1 17:6; Kg2 8:9
Geneva 1599
12:16 (21) And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.
(21) That is, there was offered in their place other Jews, to the Romans and nations raging against that people: and it came to pass by this that the Church of God was saved entirely from that violence, that most raging flood of persecution which the dragon vomited out being completely exhausted in the destroying of those other Jews.
John Gill
12:16 And the earth helped the woman,.... By opening itself, and taking in what the serpent cast out, so that it could not reach the woman, and annoy her, as follows:
and the earth opened her mouth; as it did when it swallowed up Korah, Dathan, and Abiram, Num 16:30; to which history this may have some respect:
and swallowed up the flood which the dragon east out of his mouth; if the flood refers to the Arian persecution, then the earth helping the woman, the church, and swallowing up this flood, may respect the Goths, who broke into the Roman provinces, under their king, Athanaricus, and fell upon the Arians, with great rage and cruelty, and infested the Roman provinces, which were nearer; they seized upon Thrace, which was the occasion of tranquillity to the orthodox; for Valens being moved by these things, desisted from persecuting them, and, leaving Antioch, he went to Constantinople to form measures for the carrying on of the war against the Goths (a); and thus the earth helped the woman. But if, by the flood, the errors and heresies of those times are meant, then the councils may be intended by the earth; which, though they consisted of men that were earthly, and greatly apostatized in other things, yet opposed, refuted, and condemned these heresies and errors, and so were the means of preserving the church from them, as some think; though others are of opinion that the barbarous nations are in this also designed, who embracing Arianism, and the corrupt religion, where they came, by which they were, in, some measure, mollified and reconciled to the Christians, did not seek to root them out, and destroy them, as Satan hoped they would; but since they themselves, with the Mahometans, are meant by the flood, the earth must be interpreted of the corrupt and antichristian church, the idolaters which sustained the force of this inundation, and for some time repelled it, and so secured the true church; and when the western empire was overrun by it, as by the Goths, &c. idolaters, earthly minded men, and carnal professors, were the sufferers, and bore the shock of it; and when the eastern empire was overrun by the Saracens, the tormenting locusts, the green things, grass and trees, were not hurt by them; none of the sealed ones, only those who were not sealed, Rev_ 9:4; and the Turkish inundation was a scourge upon the antichristian party: so that it was the earth, or earthly part of professors, the idolaters, that bore the fury and force of this flood, and broke it off from the church. And so sometimes wicked men are helpful to the saints, as the Philistines were serviceable to David, to screen him from the fury of Saul; and Lysias, the chief captain, and Felix and Festus, Roman governors, were instruments of preserving the Apostle Paul from falling into the hands of the Jews, his enemies; and the Christians that were scattered by the persecution at Jerusalem found refuge and safety among the Gentiles.
(a) Hist. Eccl. Magdeburg. cent. 4. c. 3. p. 80.
12:1712:17: Եւ ցասեա՛ւ վիշապն ընդ կնոջն, եւ գնա՛ց պատերազմել ընդ այլ զաւակս նորա՝ որք պահէին զպատուիրանս Աստուծոյ, եւ ունէին զվկայութիւնն Յիսուսի[5235]: [5235] Ոսկան յաւելու. Յիսուսի Քրիստոսի։
17 Եւ վիշապը զայրացաւ կնոջ դէմ ու գնաց պատերազմելու ընդդէմ նրա միւս զաւակների, որոնք պահում էին Աստծու պատուիրանները եւ վկայում էին Յիսուսին:
17 Վիշապը բարկացաւ կնոջ դէմ եւ գնաց պատերազմելու անոր միւս զաւակներուն հետ, որոնք Աստուծոյ պատուիրանքները կը պահէին ու Յիսուսին* վկայութիւնը ունէին։
Եւ ցասեաւ վիշապն ընդ կնոջն, եւ գնաց պատերազմել ընդ այլ զաւակս նորա որք պահէին զպատուիրանս Աստուծոյ, եւ ունէին զվկայութիւնն Յիսուսի:

12:17: Եւ ցասեա՛ւ վիշապն ընդ կնոջն, եւ գնա՛ց պատերազմել ընդ այլ զաւակս նորա՝ որք պահէին զպատուիրանս Աստուծոյ, եւ ունէին զվկայութիւնն Յիսուսի[5235]:
[5235] Ոսկան յաւելու. Յիսուսի Քրիստոսի։
17 Եւ վիշապը զայրացաւ կնոջ դէմ ու գնաց պատերազմելու ընդդէմ նրա միւս զաւակների, որոնք պահում էին Աստծու պատուիրանները եւ վկայում էին Յիսուսին:
17 Վիշապը բարկացաւ կնոջ դէմ եւ գնաց պատերազմելու անոր միւս զաւակներուն հետ, որոնք Աստուծոյ պատուիրանքները կը պահէին ու Յիսուսին* վկայութիւնը ունէին։
zohrab-1805▾ eastern-1994▾ western am▾
12:1717: И рассвирепел дракон на жену, и пошел, чтобы вступить в брань с прочими от семени ее, сохраняющими заповеди Божии и имеющими свидетельство Иисуса Христа.
12:17  καὶ ὠργίσθη ὁ δράκων ἐπὶ τῇ γυναικί, καὶ ἀπῆλθεν ποιῆσαι πόλεμον μετὰ τῶν λοιπῶν τοῦ σπέρματος αὐτῆς, τῶν τηρούντων τὰς ἐντολὰς τοῦ θεοῦ καὶ ἐχόντων τὴν μαρτυρίαν ἰησοῦ·
12:17. καὶ (And) ὠργίσθη (it-was-stressed-to) ὁ (the-one) δράκων (a-serpent) ἐπὶ (upon) τῇ (unto-the-one) γυναικί, (unto-a-woman,"καὶ (and) ἀπῆλθεν (it-had-came-off) ποιῆσαι (to-have-done-unto) πόλεμον (to-a-war) μετὰ (with) τῶν (of-the-ones) λοιπῶν ( of-remaindered ) τοῦ (of-the-one) σπέρματος (of-a-whorling-to) αὐτῆς, (of-it,"τῶν (of-the-ones) τηρούντων ( of-keeping-unto ) τὰς (to-the-ones) ἐντολὰς (to-finishings-in) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) ἐχόντων ( of-holding ) τὴν (to-the-one) μαρτυρίαν (to-a-witnessing-unto) Ἰησοῦ: (of-an-Iesous)
12:17. et iratus est draco in mulierem et abiit facere proelium cum reliquis de semine eius qui custodiunt mandata Dei et habent testimonium IesuAnd the dragon was angry against the woman: and went to make war with the rest of her seed, who keep the commandments of God and have the testimony of Jesus Christ.
17. And the dragon waxed wroth with the woman, and went away to make war with the rest of her seed, which keep the commandments of God, and hold the testimony of Jesus:
12:17. And the dragon was angry at the woman. And so he went away to do battle with the remainder of her offspring, those who keep the commandments of God and who hold to the testimony of Jesus Christ.
12:17. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.
And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ:

17: И рассвирепел дракон на жену, и пошел, чтобы вступить в брань с прочими от семени ее, сохраняющими заповеди Божии и имеющими свидетельство Иисуса Христа.
12:17  καὶ ὠργίσθη ὁ δράκων ἐπὶ τῇ γυναικί, καὶ ἀπῆλθεν ποιῆσαι πόλεμον μετὰ τῶν λοιπῶν τοῦ σπέρματος αὐτῆς, τῶν τηρούντων τὰς ἐντολὰς τοῦ θεοῦ καὶ ἐχόντων τὴν μαρτυρίαν ἰησοῦ·
12:17. et iratus est draco in mulierem et abiit facere proelium cum reliquis de semine eius qui custodiunt mandata Dei et habent testimonium Iesu
And the dragon was angry against the woman: and went to make war with the rest of her seed, who keep the commandments of God and have the testimony of Jesus Christ.
12:17. And the dragon was angry at the woman. And so he went away to do battle with the remainder of her offspring, those who keep the commandments of God and who hold to the testimony of Jesus Christ.
12:17. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Остальные, упоминаемые Апокалипсисом, будучи семенем жены, суть, следовательно, также дети Христианской Церкви [Андрей Кесар., Cornel а Lapid Яковлев, Омерлен и др.], но отличные от тех чад ее, которые разумеются под образом сына-мужа, и суть избранные и совершенные, эти же обыкновенные ее чада, простые верующие, люди мира и мирской деятельности. Они могут падать и грешить, но могут каяться и получать прощение грехов. Иоанну открывается (3Цар. ХIX:18), что такие верующие существуют, что их знает не только Бог и Церковь, но знает их и диавол, не оставлявший их в покое и устраивающий против них свои козни (Еф 5:15). И Церковь, будучи общею матерью, одинаково должна думать и о них; и если она сама как бы поддерживается своими совершенными членами в своей чистоте, то не должна забывать и несовершенных, которые нуждаются в ее поддержке, ибо против них также направлена диавольская злоба.
Adam Clarke: Commentary on the Bible - 1831
12:17: And the dragon was wroth with the woman - The heathen party, foiled in their subtle attempt to destroy Christianity, were greatly enraged, and endeavored to excite the hatred of the multitude against the religion of Jesus. "They alleged that before the coming of Christ the world was blessed with peace and prosperity; but that since the progress of their religion everywhere, the gods, filled with indignation to see their worship neglected and their altars abandoned, had visited the earth with those plagues and desolations which increased every day." See Mosheim's Ecclesiastical History, cent. V., part 1, and other works on this subject.
Went to make war with the remnant of her seed - The dragon απηλθε, departed, i.e., into the wilderness, whither the woman had fled; and in another form commenced a new species of persecution, directed only against the remnant of her seed, who keep the commandments of God, and have the testimony of Jesus Christ. See on Rev 13:13 of the following chapter (note) for an illustration of this remarkable passage.
Albert Barnes: Notes on the Bible - 1834
12:17: And the dragon was wroth with the woman - This wrath had been vented by his persecuting her Rev 12:13; by his pursuing her; and by his pouring out the flood of water to sweep her away Rev 12:15; and the same wrath was now vented against her children. As he could not reach and destroy the woman herself, he turned his indignation against all who were allied to her. Stripped of the imagery, the meaning is, that as he could not destroy the church as such, he vented his malice against all who were the friends of the church, and endeavored to destroy them. "The church, as such, he could not destroy; therefore he turned his wrath against individual Christians, to bring as many of them as possible to death" (DeWette).
And went to make war with the remnant of her seed - No mention is made before of his persecuting the children of the woman, except his opposition to the "man child" which she bore, Rev 12:1-4. The "woman" represents the church, and the phrase "the remnant of her seed" must refer to her scattered children, that is, to the scattered members of the church, wheRev_er they could be found. The reference here is to persecutions against individuals, rather than a general persecution against the church itself, and all that is here said would find an ample fulfillment in the vexations and troubles of individuals in the Roman communion in the dark ages, when they evinced the spirit of pure evangelical piety; in the cruelties practiced in the Inquisition on individual Christians under the plea that they were heretics; and in the persecutions of such men as Wycliffe, John Huss, and Jerome of Prague. This warfare against individual Christians was continued long in the papal church, and tens of thousands of true friends of the Saviour suffered every form of cruelty and wrong as the result.
Which keep the commandments of God - Who were true Christians. This phrase characterizes correctly those who, in the dark ages, were the friends of God, in the midst of abounding corruption.
And have the testimony of Jesus Christ - That is, they bore a faithful testimony to his truth, or were real martyrs. See Rev 2:13.
The scene, then, in this chapter is this: John saw a most beautiful woman, suitably adorned, representing the church as about to he enlarged, and to become triumphant in the earth. Then he saw a great red monster, representing Satan, about to destroy the church: the pagan power, infuriated, and putting forth its utmost energy for its destruction. He then saw the child caught up into heaven, denoting that the church would be ultimately safe, and would reign over all the world. Another vision appears, It is that of a contest between Michael, the protecting angel of the people of God, and the great foe, in which victory declares in favor of the former, and Satan suffers a discomfiture, as if he were cast from heaven to earth. Still, however, he is permitted for a time to carry on a warfare against the church, though certain that he would be ultimately defeated. He puts forth his power, and manifests his hostility, in another form - that of the papacy - and commences a new opposition against the spiritual church of Christ. The church is, however, safe from that attempt to destroy it, for the woman is represented as fleeing to the wilderness beyond the power of the enemy, and is there kept alive. Still filled with rage, though incapable of destroying the true church itself, he turns his wrath, under the form of papal persecutions, against individual Christians, and endeavors to cut them off in detail.
This is the general representation in this chapter, and on the supposition that it was designed to represent the various forms of opposition which Satan would make to the church of Christ, under paganism and the papacy, it must be admitted, I think, that no more expressive or appropriate symbols could have been chosen. This fact should be allowed to have due influence in confirming the interpretation suggested above; and if it be admitted to be a correct interpretation, it is conclusive evidence of the inspiration of the book. Further details of this opposition of Satan to the church under the papal form of persecution are made in the subsequent chapters.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:17: the dragon: Rev 12:12; Joh 8:44; Pe1 5:8
to make: Rev 11:7, Rev 13:7, Rev 17:6, Rev 17:14, Rev 18:20, Rev 19:19, Rev 20:8, Rev 20:9; Gen 3:15; Dan 7:23-26, Dan 11:36
which: Rev 14:12, Rev 22:14; Mat 28:20; Jo1 5:2
and have: Rev 12:11, Rev 1:2, Rev 1:9, Rev 6:9, Rev 20:4; Co1 2:1; Jo1 5:10
Geneva 1599
12:17 (22) And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.
(22) Being set on fire by this means, he began to be more mad, and because he perceived that his purpose against the Christian Church of the Jewish remnant was come to nothing, he resolved to fall on her seed, that is, the Church of the Gentiles, gathered by God and the holy members of the church. This is that other part, as is said in (Rev_ 12:13) in which the purpose of Satan is shown in (Rev_ 12:17) and his attempt, in (Rev_ 13:1).
John Gill
12:17 And the dragon was wroth with the woman,.... The devil was very angry with the church, because he could not destroy her by the Arian persecution he had raised; and because he could not carry her away with the flood, either of errors and heresies, or of the barbarous nations; and because he could not, by any means, come at her, and indeed did not well know where she was, a place being prepared for her of God in the wilderness, where she was taken care of: wherefore he took another method as follows,
and went to make war with the remnant of her seed; which refers to the war the beast, to whom he gave his power, seat, and authority, is said to make with the saints; and which was entered into and carried on by his instigation, of which there is an account in the following chapter: the persons with whom he went to make war are described as "her seed"; the seed of the church, her spiritual offspring, the sons and daughters she brought forth to Christ; between which seed, and Satan and his seed, there always was an enmity: and these are "the remnant" of her seed, a few persons scattered up and down, a remnant according to the election of grace; who were not in bodies, or in church states, regularly formed, as heretofore, but in private families, and some here, and some there; and who were called out to bear a testimony for Christ in corrupt times: and these are further described as such
who keep the commandments of God: and not the traditions of men: nor are the commands of the moral law of God so much designed, though it is true that these were kept by the seed of the church; but rather the ordinances of the Gospel, the commands of God our Saviour, such as baptism and the Lord's supper; which were kept by these faithful ones, as they had been delivered, when they began now to be sadly corrupted by the antichristian party:
and have the testimony of Jesus Christ; the Gospel, which is a testimony concerning him; See Gill on Rev_ 1:2. This they had in their hearts, a spiritual knowledge and saving experience of it; and this they had in their hands, they made a profession of it, they held it forth, and held it fast; all which was the reason of Satan's enmity against them, and war with them.
Robert Jamieson, A. R. Fausset and David Brown
12:17 wroth with--Greek, "at."
went--Greek, "went away."
the remnant of her seed--distinct in some sense from the woman herself. Satan's first effort was to root out the Christian Church, so that there should be no visible profession of Christianity. Foiled in this, he wars (Rev_ 11:7; Rev_ 13:7) against the invisible Church, namely, "those who keep the commandments of God, and have the testimony of Jesus" (A, B, and C omit "Christ"). These are "the remnant," or rest of her seed, as distinguished from her seed, "the man-child" (Rev_ 12:5), on one hand, and from mere professors on the other. The Church, in her beauty and unity (Israel at the head of Christendom, the whole forming one perfect Church), is now not manifested, but awaiting the manifestations of the sons of God at Christ's coming. Unable to destroy Christianity and the Church as a whole, Satan directs his enmity against true Christians, the elect remnant: the others he leaves unmolested.
12:1812:18: Եւ կա՛ց ՚ի վերայ աւազոյ ծովու[5236]:[5236] Օրինակ մի. Եւ կացի ՚ի վերայ աւազոյ ծովու. եւ տեսի։
18 Եւ նա կանգնեց ծովի աւազի վրայ:
[13:1] Եւ կայնեցայ* ծովուն աւազին վրայ։
Եւ [166]կաց ի վերայ աւազոյ ծովու:

12:18: Եւ կա՛ց ՚ի վերայ աւազոյ ծովու[5236]:
[5236] Օրինակ մի. Եւ կացի ՚ի վերայ աւազոյ ծովու. եւ տեսի։
18 Եւ նա կանգնեց ծովի աւազի վրայ:
[13:1] Եւ կայնեցայ* ծովուն աւազին վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1812:18  καὶ ἐστάθη ἐπὶ τὴν ἄμμον τῆς θαλάσσης.
12:18. καὶ (and) ἐστάθη (it-was-stood) ἐπὶ (upon) τὴν (to-the-one) ἄμμον (to-a-sand) τῆς (of-the-one) θαλάσσης. (of-a-sea)
12:18. et stetit super harenam marisAnd he stood upon the sand of the sea.
18.[13:1] and he stood upon the sand of the sea. And I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns ten diadems, and upon his heads names of blasphemy.
KJV [13:1] And I stood upon the sand of the sea:

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12:18  καὶ ἐστάθη ἐπὶ τὴν ἄμμον τῆς θαλάσσης.
12:18. et stetit super harenam maris
And he stood upon the sand of the sea.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾