Revelation Chapter Twelve

Revelation Chapter Twelve

The Sign of the Woman and Her Adversary

Astronomical Significance of The Woman

The vision sequence that constitutes chapters 10 and 11 gives way to chapter 12.

The little scroll of chapter 10 and the recommissioning of John in 10:11 contained the prophetic doctrine beginning with chapter 12 to the end of the book.

This vision sequence covers chapters 12 and 13.

The information in this chapter revolves around a woman and a dragon, both of which are presented in the format of zodiacal "signs" (cf. vv. 1, 3).

The descriptive adjective "great" is used in the aforementioned verses in connection with these two entities.

It is critical to the present study to also recognize that the two main characters of the drama are seen in astronomical terms.

The celestial zodiac, which has been corrupted in the minds of men by paganism, contains two constellations which are represented in the present vision.

The first in order is commonly referred to as Virgo, the Virgin.

The second is the dragon (Draco).

Draco is a Decan of the 4^th constellation, Sagittarius.

Each of the 12 constellations exists in a circle called the ecliptic.

This heavenly zodiac was set up by God as a witness to humanity in Genesis 1:14 on D + 4 of restoration.

The exact expression reads "Let there be lights in the expanse of the heavens to separate the day from the night (1^st purpose-24 hour cycle), and let them be for signs (2^nd purpose is doctrinal) and seasons ( agricultural-3^rd) and for days and years (calendar; 4^th)."

The purpose of this heavenly storybook was to teach the unfolding drama of redemption in prophetic imagery.

Two main Christian authors detail all of this in two books "The Gospel in the Stars" (Joseph Seiss) and "The Witness of the The Stars" (E. W. Bullinger).

It is an on-going witness which has been subverted by practitioners of paganism and is reflected in the ancient myths.

Professional students of the heavens in Persia were called Magi.

These Gentile and believing scholars, who honored God by traveling from the East to visit the infant Jesus, took their lead from the things they were observing in the heavens, and probably from their study of the Scripture, particularly the book of Daniel with its doctrine of the 70 Weeks of Years.

In fact, this class of scholars was connected to and was influenced by Daniel, during his career in Babylon.

A series of celestial alignments ("signs") alerted them to the fact that an important king was about to be born of messianic credentials.

This is all documented in a truly remarkable and indispensable book entitled, "The Star That Astonished The World" (Ernest L. Martin).

Martin in his book establishes the truth that on the very day of Jesus’ birth the astronomical phenomenon of Revelation 12:1.

He shows in chapter five of his book that Jesus was born on September 11^th 3BC.

The woman of chapter 12 is symbolically featured as being "in heaven" and both the Sun and Moon are in association with her.

The Sun clothes her and the Moon is at her feet.

The only sign of a woman which exists along the ecliptic (the track of the Sun in its journey through the stars) is that to Virgo the Virgin.

She occupies, in body form, a space of about 50 degrees along the ecliptic.

The head of the woman actually bridges some 10 degrees into the previous sign of Leo the Lion, and her feet overlap about 10 degrees into the following sign of Libra, the Scales.

At the time of Jesus’ birth, the Sun entered its annual course through the heavens into the head position of the woman, around August 13, and exited from her feet about October 2.

But the apostle John saw the scene when the Sun was "clothing" the woman (e.g. mid-body).

The only time in the year that the Sun could be in a position to "clothe" the celestial woman called Virgo (that is, to be mid-bodied to her, in the region where a pregnant woman carries a child) is when the Sun is located between about 150 and 170 degrees along the ecliptic.

This "clothing" of the woman by the Sun occurs for 20-day period each year.

This 20 day spread indicates the general time when Jesus was born.

In 3 B.C., the Sun would have entered this celestial region about August 27 and exited from it about September 15.

If the intent in Revelation chapter 12 is to associate the birth of Jesus with the period of time when the Sun was mid-bodied with this woman called Virgo, then Jesus would have to be born in this 20-day period.

From the point of view of the Magi, who were astrologers, this would have been the only logical sign under which the Jewish Messiah might be born, especially if He were to be born of a virgin.

In the "Encyclopedia of Astrology (p. 366) it is stated that the sign of Virgo is the one which has reference to a messianic ruler to be born of a virgin.

Virgo is considered as being the head or first of the zodiacal signs which depict the Person and career of Messiah.

The fact that the woman is connected to the sign of Leo by some 10 degrees shows where the story of Messiah begins and ends.

It begins with His virgin birth and ends with Him being crowned King of kings in the final or 12^th sign of the Lion.

It is also of interest to note that the days from August 27 to September 15 corresponds to the witness of Luke relative to the birth of John the Baptist and the eighth course of Abijah.

The position of the Moon in John’s vision actually pinpoints the nativity to within a day and to within an hour and a half (90 minutes) as absurd as that might first appear on the surface.

The key is the Moon.

The seer says it was located "under her feet."

The Moon travels about 12 degrees a day in its course through the heavens.

It is vital to note that the Moon is the New Moon.

Since the feet of Virgo represent the last 7 degrees of the constellation (in the time of Jesus this would be between 180 and 187 degrees along the ecliptic), the Moon has to be positioned somewhere under that 7 degree arc to satisfy the description of Revelation 12.

But the Moon has to be in that exact location when the Sun is mid-bodied to Virgo.

In the year 3 B.C., these two factors came to precise agreement for about an hour and a half, as observed from Palestine.

That took place in the twilight period of September 11^th.

The alignment began about 6:15 p.m. (sunset), and lasted until around 7:45 p.m. (moonset).

This is the only day in whole year that the astronomical phenomenon described in Rev. 12:1 could take place.

The Moon was in the crescent phase.

It was a New Moon, the start of a new lunar month.

Ordinary people in modern times who are not professional astronomers have little knowledge of the solar, lunar, planetary and stellar motions; the people from the first century up to the Industrial Revolution were well versed in these things.

Even people of little education were generally knowledgeable of the main motions of the heavenly bodies.

When these people read Revelation 12:1-3, an astronomical relationship was realized at once.

Here we have a relationship between Virgo, Sun, and Moon or New Moon that indicates late Summer.

Here we have an exact combination of celestial factors that prohibit Jesus being born even one day earlier on September 10^th.

On that day the Moon would have been above the Virgin’s feet with no visible crescent moon.

On the 12^th the Moon would have moved beyond or east of the Virgin’s feet, at least 25 diameters of the Moon.

That day was just after sunset on September 11^th, the start of a new day by Jewish reckoning.

Interestingly there are some depictions of a woman possessing these features on pages 88 and 89 of Martin’s book.

They are of catholic sources but they clearly show a crescent moon and a sun in mid-body of the woman.

This timing of Jesus’ birth fits well with Luke’s description of the birth of Jesus at Bethlehem.

In Luke 2:8-11 where it says "there were shepherds staying out in the fields and keeping watch over their flocks by night…and the angel said…for today [which began at sundown] in the city of David there has been born to you a Savior, who is Christ the Lord."

What New Moon could this have been?

The answer is most amazing.

September 11, 3 B.C. was Tishri One on the Jewish calendar.

To Jewish people this would have been very profound.

Tishri One is none other than the Jewish New Year’s day or Rosh ha-Shanah, or as the Bible calls it, The Day of Trumpets (cf. Lev. 23:23-26).

And remarkably no other day of the year 3 B.C. astronomically fits Rev. 12:1-3!

It was an important annual holy day of the Jews (but not one of the three annual festivals that required all Palestinian Jews to be in Jerusalem).

Looking at celestial events that occurred around that Rosh ha-Shanah date of September 11 in 3 B.C. we see that on August 12^th (exactly one month prior to Jesus’ nativity) there was a close conjunction between Jupiter (reckoned astronomically as the Father) and Venus (the Mother) when they were only .07 degrees from one another when they appeared as morning stars on the eastern horizon.

Nineteen days later (August 31), Venus came to within .36 degrees of Mercury in a very similar display.

Then, on September 11^th, the New Moon occurred signaling the Jewish New Year.

This happened when Jupiter (the King planet) was approaching Regulus (the King star).

And, on September 14^th, Jupiter and Regulus came into their first of three conjunctions in this extraordinary year.

Over an eight month period, Jupiter made its "crowning effect" over the king star Regulus.

There could hardly have been a better astronomical testimony to the birth of the messianic king from the Jewish point of view (Magi exegete all this!).

Every one of these celestial occurrences happened with the Sun and planets being positioned within the constellation of Leo the Lion (the constellation of Judah from whence the Messiah was destined to come) or in Virgo the Virgin.

Not only was Jesus born on the Jewish New Year or the Day of Trumpets but so was Noah according to Gen. 8:13.

Ancient Jews debated as to whether the first day of creation (or restoration) in Gen. 1:1-5 took place in Spring or Autumn (fruit was already on the trees for Adam and Eve).

Among the Jews it came to be regarded as the birthday of the world.

Tishri was the first month of the Jewish calendar (Ex. 12:2).

Each of the Jewish months were to be officially introduced by the blowing of trumpets (Num. 10:10).

Since the festival year in which all the Mosaic festivals were found was seven months long, the last month Tishri was the last month for a festival trumpet.

Trumpet blowing on 1Tishri signaled the fall harvest cycle of feasts.

This is one of the reasons the day was called "the Day of Trumpets."

The last trump in the seven month cycle was always sounded on this New Moon day (Lev. 23:24; Num. 29:1).

This was the exact day of kingly inauguration for the rulers of Judah (cf. 1Kgs. 1:34; 2Kgs. 9:13).

There could well be a reflection of this symbolic feature in the NT.

The Day of Trumpets was the time for the start of the 7^th month (since Moses) and the time for the "last trump" for introducing the festival months.

Note that in Revelation 11:15 which records the blowing of the 7^th or "last trump" we have these words "The kingdoms of this world have become the kingdom of our Lord and His Christ, and He shall reign forever and ever."

The official coronation of Jesus takes place in connection with this final trumpet.

Note also Paul’s expression in connection with the Rapture of the Church in 1Cor. 15:52 and the expression "the last trumpet" (cf. 1Thess. 4:16).

This day’s theme is that of kingship, a new beginning, and remembrance of the righteous dead.

Most probably this was the day of Joseph’s promotion over the Egyptian empire (Gen. 41:1 cp. vv. 40,41) as he was a type of Christ.

Psalm 81 is an enthronement psalm in commemoration of Joseph.

Jewish authorities acknowledge this import with respect to the Day of Trumpets.

Gaster states: "The Sovereignty of God is dominant theme of the occasion [and] it is one of the cardinal features of New Year’s Day" ("Festivals of the Jewish Year" p. 115)."

The theme of that day was the triumph of God over all the forces of evil.

Gaster says that this day demonstrates God "continually fighting His way to the Kingdom, continually asserting His dominion, and continually enthroning Himself as sovereign of creation. At New Year when the world was reborn (creation/restoration and post-flood) that sovereignty was evinced anew" (p. 115).

The ancient Jews in their synagogue services for this day celebrated the fact that God rules over all and is the King of kings by quoting Zech. 14:16 "The king, the LORD of hosts."

Some scholars have suggested that psalms that begin with "The LORD reigns [or "Yahweh is become king] like Psalms 93, 97 and 99 were originally designed for recitation at the New Year festival.

It is postulated by various scholars that Yahweh was crowned annually at the "New Year feast of Yahweh."

The scholar Mowinckel has argued that the "enthronement psalms" (Pss. 47, 93, 96-99) in which Yahweh reigns were a part of the liturgy of the ancient synagogues on this day in the 1^st month of Tishri (our September).

One Jewish scholar (Machzor) says "On Rosh Ha-Shanah, the Jewish people in Egypt stopped their slave labor [they began their time of liberty], while they waited for the Ten Plagues to play themselves out so that Moses could lead them to freedom" ("The Complete Artscroll Machzor).

This would suggest that the 10 plagues took place over a period of some six months.

In the revelation of things to come to the apostle John the recording of the blowing of the 7^th trumpet followed by the intercalation of the struggle between the Woman and the Dragon in this chapter is significant.

In 11:15 we have mention of the blowing of the 7^th or last trumpet in which the kingdoms of this world become the kingdom of Jesus.

Next comes the vision of the Woman in an astronomical context, which as we have noted signifies the day and hour of Jesus’ birth.

One other astronomical detail that needs to be addressed is the twelve star crown or wreath.

In Norton’s Star Atlas he mentions twelve stars surrounding the head of Virgo.

They are (1) Pi, (2) Nu, (3) Beta (near the ecliptic), (4) Sigma, (5) Chi, (6) Iota ─ these six stars from the southern hemisphere around the head of Virgo.

Then there are (7) Theta, (8) Star 60, (9) Delta, (10) Star 93, (11) Beta (the 2^nd magnitude star) and (12) Omicron ─ these last six from the northern hemisphere around the head of Virgo.

All these stars are visible by observers on earth.

Thus, the description describes a perfectly normal astronomical scene that could be readily recognized by all people.

Here was Virgo with twelve stars around her head, while the Sun was in the uterine position and the Moon under her feet.

And again, the only day this could have happened was in 3 B.C. sometime between 6:15 and 7:45 on the 11^th of September which as One Tishri or New Year’s Day by Jewish reckoning.

Truly, this constitutes "a great sign in heaven (2^nd heaven)!

VERSE 1 A great sign appeared in heaven (Kai. shmei/on me,ga w;fqh evn tw/| ouvranw/ [conj kai + noun nom.nt.s. semeion sign + adj.nom.nt.s. megas great + aor.pass.ind.3s. horao see; appear (pass) + prep en + art.w/noun loc.m.s. ouranos heaven, sky]: a woman clothed with the sun, and the moon under her feet, and on her head a crown [wreath] of twelve stars [gunh. peribeblhme,nh to.n h[lion( kai. h` selh,nh u`poka,tw tw/n podw/n auvth/j kai. evpi. th/j kefalh/j auvth/j ste,fanoj avste,rwn dw,deka [noun nom.f.s gune woman + perf.mid.part.nom.f.s. periballo clothe; throw up a siege mound + art.w/noun acc.m.s. helios sun + conj kai + art.w/noun selene moon + prep hupokato beneath, under + art.w/noun gen.m.p. pous foot + pro.gen.f.s. aute "her" + conj kai + prep epi on + art.w/noun gen.f.s. kephale head + pro.gen.f.s. aute her + noun nom.m.s. stephanos crown, wreath + noun gen.m.p. aster star + adj.gen.m.p. dodeka twelve]);

VERSE 2 and she was with child; and she cried out, being in labor and in pain to give birth (kai. evn gastri. e;cousa( kai. kra,zei wvdi,nousa kai. basanizome,nh tekei/n [conj kai + prep en "with" + noun loc.f.s. gaster belly; with following verb ‘to have in the womb’, i.e. ‘to be pregnant + pres.act.part.nom.f.s. echo have, hold + conj kai + pres.act.ind.3s. krazo cry + pres.act.part.nom.f.s. odino suffer birth pains, be in travail; "in labor" + conj kai + pres.pass.part.nom.f.s basanizo test or make proof of anything; pass. be in anguish; fig. of severe torment or harassment; "in pain" + aor.act.infin. tikto give birth]).

ANALYSIS: VERSES 1-2

Immediately after the storm theophany of 11:19 "a great sign" is set before John.

The "sign" as noted above is astronomical as related to the stars.

The particular configuration of a woman with the sun in mid-body, the moon positioned at her feet, and a twelve-starred crown on her head is the exact astronomical display that appeared in the heavens at Jesus’ birth on 11 September 3 B.C. sometime between 6:15 and 7:45 PM.

The inclination to identify the woman as the virgin Mary fails when later in the vision we see the woman fleeing into the wilderness during the tribulation where we she is nourished for three and one half years (cf. vv. 13ff.).

Certainly the woman cannot be the church as this woman arising from her offspring and not vice versa.

The Christian community could hardly be the mother of Jesus.

The only woman that fits is corporate Israel.

Again, clearly Israel is the focus of verses 13 and following.

Also note the phrase "the rest of her seed" in verse 17 which phrase shows that there will be some addition to her.

The Jewish Messiah born under the law was the product of the Jewish community.

Connecting various elements of the symbolism with Gen. 37:9-11 further strengthens this identification of the woman.

In the dream of Joseph the Sun is Jacob and the moon is Rachel, and the 12 stars are the tribes of Israel.

The figure of Israel as a travailing woman adds to this (Isa. 66:7ff.; Jer. 4:31; 13:21; Micah 4:10; 5:3).

Just as a woman experiences the travail of childbearing so Israel over her history to the 1^st Advent experienced much adversity in the angelic conflict to fulfill the destiny of bringing Messiah into the world.

The source of her pains, at least in part, was due to the persecution instigated by Satan in an attempt to frustrate the birth of the Messiah.

The phrase "being with child" does not refer to Mary’s pregnancy but to the promise given to the chosen race that Messiah would arise the people that began with Abraham.

The line of Christ began with Adam and continued forward to Abraham the first Jew.

In Israel the Edenic promise that Messiah would spring from the seed of the woman spurred Satan to deny this eventuality.

With the chosen people came a renewed effort to break the succession of male descendants thus making null and void the divine design.

Neither captivity or compromised Jews nor any other thing was permitted to negate the promise of a virgin-born Messiah.

As a result the woman "cried out, being in labor and in pain to give birth."

Corporate and believing Israel suffered by association with her destiny.

The verb "being in labor" (odino, suffer birth pains) refers to the long history from Abraham forward when the chosen people were the objects of satanic attack.

Israel’s history through all its phases was like labor in that it constituted a struggle.

The verb "being in pain" (basanizo, be in great pain) describes acute pain and is further descriptive of the extremes Israel encountered to advance the plan to the moment when Jesus was born into this world.

At times Israel was her own worst enemy as seen in the cycles of discipline of Lev. 26 and her captivities and restoration.

She went from the status of nation to non-nation and back again.

Israel experienced so many traumas and suffering from Abraham to Christ, yet God kept the promise alive despite the opposition.

This then, is what verse 2 is symbolically portraying.

All her wars and all her failings and all her successes all served to advance the promise to its fruition.

Like the Church after her this woman has suffered much and continues to suffer until the time of her full redemption at the coming of Christ.

Then she will suffer no more when her Messiah dwells with her in the promised kingdom.

As will be noted in the verses that follow this Woman continues to suffer after the promise to bring the Promised One into the world.

The Woman in the vision is probably to be limited to those Jews who are believers.

Second Sign: The Dragon (v.3)

VERSE 3 Then another sign appeared in heaven: and behold (kai. w;fqh a;llo shmei/on evn tw/| ouvranw/|( kai. ivdou. [conj kai + aor.pass.ind.3s. horao see; appear (pass) + adj.nom.nt.s. allos another (same kind) + noun nom.nt.s. semeion sign + prep en + art.w/noun loc.m.s. ouranos heaven (2^nd), a great red dragon having seven heads and ten horns, and on his heads were seven diadems (kai. ivdou. dra,kwn me,gaj purro,j e;cwn kefala.j e`pta. kai. ke,rata de,ka kai. evpi. ta.j kefala.j auvtou/ e`pta. diadh,mata [conj kai + part idou behold + noun nom.m.s. drakon monster serpent or dragon; metaphor for the devil + adj.nom.m.s. megas great + adj.nom.m.s. purros red (fiery) + pres.act.part.nom.m.s. echo have + noun acc.f.p. kephale head + adj.acc.f.p. hepta seven + conj kai + noun acc.nt.p. kepas horn + adj.acc.nt.p. deka ten + conj kai + prep epi + art.w/noun kephale head + pro.gen.s. autos "his" + adj.acc.nt.p. hepta seven + noun acc.nt.p. diadema diadem, crown, tiara; worn as a sign of royalty]).

ANALYSIS: VERSE 3

The appearance of a second sign or "another sign" (i.e. another of a same kind as) signifies yet another astronomical phenomenon.

The astronomical sign of "a great red dragon" is Draco.

Draco is a sea monster and not to be confused with Hydra "the fleeing serpent" (1^st Decan of Scorpio the 3^rd constellation) both representative of Satan in the divine zodiac.

The dragon is one of the most famous creatures in the history of human imagination.

He is a universals symbol of evil.

Whenever Satan is referred to under the figure of a serpent the emphasis stands for cunning and malignant subtlety.

The Dragon on the other hand represents the same power armed with armed might and projecting imperial forms (cf. 11:3; 12:17; 13:1,2,4)

The Dragon is the menacing oppressor, assailing with tooth and claw, protected by scaly armor.

Parallel to this image of a dragon is that of the devil as a roaring lion (cf. 1Pet. 5:8).

The Serpent and the Dragon are one and the same, only differing in manifestation (cf. 20:2 "He laid hold of the dragon, the serpent of old, who is the devil and Satan…").

Among all nations we find this terrible entity.

The ancient poets of Greece and Rome abound with it.

Chinese and Japanese legend superabounds with it.

It is in the OT, the Apocrypha, and in the NT.

Jews and Gentiles, Christians and heathen, civilized and savage, the Teutons, Scandinavians and Celts of Europe as well as the peoples of Asia and the remote isles of the sea, alike have it, and all connect it with the same family of ideas.

And everywhere the vanquishing of this monster is the work of gods, heroes, and saints.

Some hold that there is nothing in earthly zoology that corresponds to this creature putting him in the category of mythological.

But perhaps he is represented in the lower creation by the largest and most fearsome of the dinosaurs.

Is this what God describes to Job in chapter 41?

Whatever it is, it is a real creature, and is not what commentators say is a crocodile!

The creature in chapter 40 (Job) fits the description of the largest of the dinosaurs, portrayed to children as the lovable Barney.

Commentators vainly seek to identify this creature as the hippo.

The Dragon motif may combine features of any rare but legendary sea monster with that of a land monster.

Both are rarely seen suggesting Satan’s invisible but malevolent presence.

Such sea monsters are real according to Ps. 74:13 (translated "dragons" in KJV; cp. Ps. 104:26).

Ps. 74:14 goes on to say "You crushed the heads of Leviathan; You gave him as food for the creatures of the wilderness."

Isaiah refers to a time when the Lord will come out of His place and "punish Leviathan the fleeing serpent, with His fierce and mighty sword; and He will kill the dragon who lives in the sea" (Isa. 27:1).

Another biblical title for Satan is Rahab (cf. Job 26:12; 89:10; Isa. 51:9) which, like Leviathan points to the dragon motif.

The dragon’s fiery red color points to Satan’s murderous ways (Jn. 8:44; cp. 1Jn. 3:12) as red is the color of blood.

Red as a symbol for blood-shed harmonizes with Satan’s murderous intentions with respect to the offspring of the woman in verse 17.

John sees a dragon with seven heads.

The Babylonians feared the seven-headed hydra.

Typhon was the Egyptian dragon which persecuted Osiris.

In Canaanite tradition, it was Leviathan which was closely associated with Rahab, the female monster of chaos.

These creatures are pictured in the sea of chaos as Israel’s enemies.

Pharaoh is the great monster in the rivers (Ezek. 29:3).

Again, establishing the identity of the dragon is not difficult as we have explicit statements as to who he is in 12:9 and 20:2.

This dragon this presentation is mythological as it has seven heads (like the Babylonian hydra).

The seven heads and ten horns motif also occurs in Rev. 13:1; 17:3, 7 and 9.

In Rev. 17:8 the seven heads are interpreted as being "seven mountains."

A mountain is used as a biblical symbol for a major world power (cf. Jer 50:6; 51:25 of USA; or Isa. 2:2-3).

The seven diadems on the seven heads further establishes the notion that the seven heads represent seven kingdoms.

These seven kingdoms can also be seven kings according to Rev. 17:10.

The symbolism here and in 13:1 and 17:3, 7, and 9 must be one and the same.

From Rev. 17:10 we learn that these heads are past, present, and future entities from John’s persective at the end of the 1^st century AD.

Is is safe to assume that these are kingdoms (empires) intimately associated with the Woman or Israel.

Seven notworthy empires stand out: Egypt, Assyria, Babylonia, Medo-Persia, Greece and Rome.

But that only gives us six world powers and not seven.

The 7^th is yet to come says Rev. 17:10.

That kingdom is the kingdom of the Beast or Antichrist.

It not only has a royal diadem but sports ten horns.

So the ten horns of the seventh head are ten nations that will form the Antichrist’s power base.

This is first seen in Dan. 7:7 (cf. vv. 20, 24).

Rev. 17:7 makes it clear that from John’s perspective these ten horns or ten kings were for a future time.

It is also clear from Revelation 17 (9ff.) that there is as woman who has sat atop a red colored beast during the tenure of the seven heads or kingdoms.

Angelic Revolt and Incarnation (v.4)

VERSE 4 And his tail swept away a third of the stars of heaven and threw them to the earth (kai. h` ouvra. auvtou/ su,rei to. tri,ton tw/n avste,rwn tou/ ouvranou/ kai. e;balen auvtou.j eivj th.n gh/n [conj kai + art.w/noun nom.f.s. oura tail + pro.gen.m.s. autos "his" + pres.act.ind.3s. suro drag, draw + art.w/adj.acc.nt.s. tritos third + art.w/noun gen.m.p. aster star + art.w/gen.m.s. ouranos heaven + conj kai + aor.act.ind.3s. ballo throw + pro.acc.m.p. autos + prep eis + aart.w/noun acc.f.s. ge earth]).

And the dragon stood before the woman who was about to give birth (kai. o` dra,kwn e[sthken evnw,pion th/j gunaiko.j th/j mellou,shj tekei/n [conj kai + art.w/noun nom.m.s. drakon dragon + perf.act.ind.3s. histemi stand + prep enopion before + art.w/noun gen.f.s. gune woman + art.w/pres.act.part.gen.f.s. mello be about to + aor.act.infin. tikto give birth], so that when she gave birth he might devour her child [i[na o[tan te,kh| to. te,knon auvth/j katafa,gh| [conj hina so that + conj hotan when + aor.act.subj.3s. tikto give birth + art.w/noun acc.nt.s teknon child + pro.gen.f.s autos her + aor.act.subj.3s. katesthio eat, devour]).

ANALYSIS: VERSE 4

The interpretation of this part of the vision begins with the identity of "the stars of heaven."

Stars in Scripture can refer to heavenly bodies, angels, and saints.

In Dan. 8:10 "stars" refer to Jewish saints who were killed as a result of the persecution of Antiochus Epiphanes.

Here the fraction one-third leaves the interpreter wondering who, what and when.

If taken as a future action, then one must conclude that one third of tribulational saints are martyred.

If taken as a past action, which is clearly the thrust of the grammar, then we are at a loss to identify which saints this might apply to.

Certainly one third of all believers of all time falling prey to satanic murder is farfetched.

In the present verse the activity portrayed in line one is followed by the activity of line 2.

Stars can refer to angels and that is the least problematic interpretation (cf. 9:1).

These "stars" are angels who in the distant past fell with Satan.

Satan, after his fall, managed to persuade one third of all angels to buy into his propaganda.

The tail of the dragon suggests this persuasive propaganda that fed the ego and planted the seeds of discontent.

Satan’s original sin was pride (Ezek. 28:17; cp. v.12).

Following his fall from moral perfection, he proceeded to recruit allies from the angelic host.

According to Isaiah 14 under the figure of the king of prophetic Babylon Satan formulated his revolutionary credo.

This is seen in the five "I wills" of that chapter (Isa. 14:13-14).

Lucifer’s pride constituted his first fall, which was immediately followed by his second fall, namely his demotion from the honored position of being "the anointed cherub who covers" (cf. Ezek. 28:14,16).

It was after his second fall that Satan began to solicit the angels to revolt and join him in the long war against God.

Satan, based on this verse, managed to persuade one third of all the angels to join him in his quest to overthrow God.

At some point the sides were clearly drawn and the angelic conflict was operational.

Within this context God sentenced Satan and his angels to eternal fire (cf. Matt. 25:41 "Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels.").

That fact that that sentence was not immediately forthcoming suggests the very real possibility of an appeal.

This explains the subsequent creation of man and the redemptive history that followed.

Clearly no salvation package was provided for the fallen angels (cf. Heb. 2:16 "For assuredly He does not give help to angels, but He gives help to the seed of Abraham.").

The pictoral present of "swept away" (sero) suggests an on-going process and is here interpreted as the propaganda campaign waged by Lucifer against the angelic host.

This verb occurs 5x in the NT with four of the five referencing physical dragging (Jn. 21:8; Acts 8:3; 14;19; 17:6) of an item or person.

Only here is the reference metaphorical for volitional persuasion.

Of course, the choice of verb suggests aggressive propaganda and not physical coercion.

Satan and his agents can be very persuasive, even to seducing the elect of God.

This is the serpent aspect as seen in the Garden of Eden.

Once this percentage of angels sinned and committed them to Lucifer’s destiny the scene shifts from the heavens to the earth.

The change of tense from the present to the aorist of "threw" looks ahead to the time when the dragon and his stars focused their energies on this planet and its newest occupant man.

Once the process suggested by the first verb "swept away" was realized, the second verb comes into play with the creation of Adam.

The aorist is cumulative, where the action is focused on the end result.

Once Satan got the angels to buy into his lies, they were under his power.

Satan generated an attack on the human race and the angels under his charge were "thrown to the earth.

The entire history of man is a record of demon activity to supplant truth with error and repeated attempts to negate God’s purposes.

Sentence two of this verse provides an example of the dragon’s malice in keeping with the principal character in this chapter ─ the Woman.

The OT contains a record of Satan’s attempts to thwart the promise of Gen. 3:15 "And I will put enmity between you and the woman, and between your seed and her seed; He (Messiah) shall bruise you on the head (fatal), and you shall bruise Him on the heel" (crucifixion).

Having failed to overthrow the line of Christ, Satan was the instigator of the foiled attempt to murder the infant Jesus.

This is the clear meaning of the 2^nd line.

This attempt came about when King Herod ordered the genocide of the infants in the tiny village of Bethlehem (Matt. 2).

Herod a ruthless, cunning, and deeply paranoid individual became the tool and occasion for the dragon to move against the infant Jesus.

"The Woman" refers to corporate Israel and not the Virgin Mary.

The words "the dragon stood before the woman" refers to Satan’s continual surveillance of the holy family looking for an opportunity to bring the incarnation to a premature end.

He hoped to kill the infant at the earliest opportunity.

The visit of the Magi and their audience with Herod in Jerusalem provided the occasion to move against the infant.

Herod pretended to be favorable to the Magi’s quest unbeknown to them.

Herod requested that after they located the infant in Bethlehem that they report back to him so he could pay the family a visit and worship the king of the Jews.

But the ploy was foiled when they were warned in a dream not to return to Herod but to take a different route to their homeland.

When Herod realized he had been tricked he order the killing of all male infants in the village two years old and under in the hopes of eliminating Jesus.

But God foiled this by warning the holy family to take exile in Egypt until further notice.

Upon the family’s return they were told not to take up residency in Bethlehem but to return to Galilees which was not under the jurisdiction of Herod’s successor Archelaus.

Once again, Satan was foiled as he is no match for his creator.

Child of Destiny (v.5)

VERSE 5 And she gave birth to a son, a male child, who is to rule all the nations with a rod of iron (kai. e;teken ui`o,n a;rsen( o]j me,llei poimai,nein pa,nta ta. e;qnh evn r`a,bdw| sidhra/ [conj kai + aor.act.ind.3s. tikto give birth + noun acc.m.s. huios son + adj.acc.nt.p. arsen male + rel.pro.nom.m.s. hos who + pres.act.ind.3s. mello be about (to do something) + pres.act.infin. poimaino tend (a flock); shepherd; rule + adj.acc.nt.p pas all + art.w/noun acc.nt.p. ethnos nation + prep en + instr.f.s. hrabdos rod, staff + adj.instr.f.s. siderous iron]; and her child was caught up to God and to His throne [kai. h`rpa,sqh to. te,knon auvth/j pro.j to.n qeo.n kai. pro.j to.n qro,non auvtou/ [conj kai + aor.pass.ind.3s. harpazo seize, snatch; "caught up" + art.w/noun nom.nt.s. teknon child + ro.gen.f.s. autos her + prep pros to + art.w/noun acc.m.s. theos God + conj kai + prep pros to + art.w/noun acc.m.s. thronos throne + pro.gen.m.s. autos his]).

ANALYSIS: VERSE 5

The snatching away of the child into heaven after His birth officially ended the dragon’s attempt to destroy Him.

The narration continues with "And she gave birth to a son…"

"She" strictly refers to corporate Israel and not Jesus’ mother Mary.

Mary was the means to the end.

It was the work of a entire race, not Mary alone.

Her child was of the male gender.

Her child’s destiny is one "who is about to shepherd the nations with a rod of iron."

The words of this clause are taken from Psalm 2 verse 9.

God the Father directed the words of Ps. 2:7b-9 to Jesus Christ upon His first ascension into heaven immediately after "HE LED CAPTIVE A HOST OF CAPTIVES" (cf. Eph. 4:8-10).

This took place on the very day of Jesus’ resurrection (cf. Ps. 2:7; "‘You are My Son, Today I have begotten You (e.g. from the dead).

Psalm 110:1 is what God the Father said to His Son upon His final ascension into heaven forty days later: "Sit at My right hand Until I make Your enemies a footstool for Your feet."

After Jesus’ ascension into the 3^rd heaven late on resurrection Sunday, He immediately returned to the earth and appeared to His disciples over a forty day period (cf. Acts 1:3).

Upon His first appearance in heaven after His resurrection God the Father asserted the destiny of His Son with respect to the nations of the earth (Ps. 2:8-9).

This is a part of the divine decrees (cf. Ps. 2:7a "I will surely tell of the decree of the LORD."

The word that "He is about to shepherd/rule" indicates true immanency.

Which requires that all things be prophetically ready before Christ can officially take up His inheritance or reward for His perfect obedience during the days of His flesh.

Overcomers (believers) who fulfill their Ph 2 will likewise participate in the administration of corporate punishment upon evildoers during the millennial phase of the kingdom (cf. Rev. 2:26-27).

Those who suffer the rigors of Ph2 will enjoy maximum glory under Ph3 sanctification (Rom. 8:17).

At His second coming Christ will "shepherd all the nations with a rod of iron."

An iron scepter is one that cannot be resisted when wielded by the One who is eternal God.

The rule of the rod of iron is seen in the perfect and just administration of civil rule over the millennial nations.

This is because mortal humanity will continue to possess the ISTA and will commit crimes worthy of corporal punishment.

Crime won’t take a holiday during the millennium but assuredly criminal activity will be universally and consistently dealt with as there will be in place a fool proof system of apprehension and conviction.

This picture is drawn from Ps. 2 and requires the birth presented here.

The male child is inaccessible to the dragon because of His glorification the final stage of which is ascension to the right hand of the majesty on high.

This visionary view passes over the events of Jesus’ life, His crucifixion, and His resurrection to focus on the final event, namely His resurrection and session.

The theme of verse 5 is consistent with the prophecy of Isa. 9:6-7 (cf. 7:14) and Micah 5:2-4.

The verb harpazo translated "caught up" is used of a beast catching its prey (Jn. 10:12).

It is also used in connection with the snatching away of Philip after ministering to the Ethiopian eunuch (Acts 8:39).

It is the same verb used in connection with the Rapture of the Church in 1Thess. 4:17 and of Paul when he was taken to Paradise (2Cor. 12:2,4).

Finally, it is used of ministering to a believer in reversionism who is in danger of loss at the Bema (Jude 23).

The verb carries the connotation of escape from immediate danger in certain contexts.

It denotes a forceful or decisive action.

In Jesus’ case His being taken up was not to escape Satan’s grasp but was a by-product of it.

Once the Messiah was permanently in heaven, Satan had no further occasion to destroy by either temptation or otherwise.

Satan is left with redirecting his animosity.

The Woman Under Attack (v.6)

VERSE 6 Then the woman fled into the wilderness where she had a place prepared by God (kai. h` gunh. e;fugen eivj th.n e;rhmon( o[pou e;cei evkei/ to,pon h`toimasme,non avpo. tou/ qeou/ [conj kai + art.w/noun nom.f.s. gune woman + aor.act.ind.3s. pheugo flee + prep eis into + art.w/adj.acc.f.s. eremos wilderness; of an abandoned place + adv hopou where + pres.act.ind.3s. echo have + adv ekei there + noun acc.m.s. topos place; position/task; opportunity; region + perf.pass.part.acc.m.s. hetiomazo prepare + prep apo + art.w/noun gen.m.s. theos God], so that there she would be nourished for one thousand two hundred and sixty days [i[na evkei/ tre,fwsin auvth.n h`me,raj cili,aj diakosi,aj e`xh,konta [conj hina so that + adv ekei there + pres.act.subj.3p. trepho provide for, feed; educate; grow up (pass); fatten + pro.acc.f.s. autos she + noun acc.f.p. hemera day + adj.acc.f.p. chilias thousand + adj.acc.f.p. diakosias two hundred + adj.acc.f.p. exekonta sixty]).

ANALYSIS: VERSE 6

The woman is left behind for the dragon to attack.

The woman is corporate Israel.

Over the course of the church age Jews have suffered the perils of anti-Semitism.

But is this visionary presentation the history skips to the mid-point of the tribulation.

The flight of the woman comes chronologically and logically after the warfare in heaven about to be described in verses 7-12.

After the presentation of the angelic war the woman’s escape receives a more detailed treatment (cf. 13-17).

Israel’s woes at the behest of the dragon views Israel in the tribulation.

The question is: "which half?"

The answer is simple: "the second half."

The discussion to follow will place the defeat of Satan and his angels at the midpoint of Daniel’s 70^th Week, so the 1260 days of the woman’s flight and protection correspond to the last half of the tribulation.

By contrast the ministry of the two witnesses takes place during the first 1260 days of the tribulation (cf. 11:3).

The future flight of believing Jews to a predetermined place of safety in order to ride out the tribulation was prophesied by Jesus (cf. Matt. 24:15-28//Mk. 13:14-22).

According to Jesus’ words the queue for her leaving the land is the hoopla in connection with the setting up of the image of the beast in the tribulational temple.

His words also contain an admonition to all Jewish believers living in the land at this time to drop whatever they are doing and abandon their homes as a person would a building engulfed in fire, or suffer the sin unto death at the hands of the dragon.

For the individual Jewish believer he is to flee as a part of the directive will of God.

Each person is commanded to move out without any delay.

This is indicated in our verse by the indefinite subjunctive verb "they should feed her."

Only those who flee in a timely fashion and only those who stay put will escape destruction at the hands of the dragon.

Apparently there will be specified or specified places where Jewish believers are to gather in order to escape the wrath of Satan.

More on this in verse 14.

For all Jewish believers living in the land this is the will of God.

Those who fail this test will be killed by the beast.

They are not to fight but are to flee.

Their counterparts at the Second Advent are to fight (Zech. 12:8-9; cf. v.17).

The "wilderness" is areas to which they will be transported that are near but remote, like the mountain fortress of Petra in modern Jordan.

The prepositional phrase "by God" shows the source of her protection.

The "one thousand two hundred and sixty days" appears at 11:3 as well but there it refers to the first half of the tribulation in connection with the ministry of the two witnesses.

God will both protect her while she is there (cf. vv. 13-16), as well as supply her living grace needs, just like He did for the Jews who left Egypt at the Exodus.

Satan’s Third Fall (vv. 7-9)

VERSE 7 And there was war in heaven, Michael and his angels waging war with the dragon (Kai. evge,neto po,lemoj evn tw/| ouvranw/|( o` Micah.l kai. oi` a;ggeloi auvtou/ tou/ polemh/sai meta. tou/ dra,kontoj [Kai. evge,neto po,lemoj evn tw/| ouvranw/|( o` Micah.l kai. oi` a;ggeloi auvtou/ tou/ polemh/sai meta. tou/ dra,kontoj [conj kai + aor.dep.ind.3s. ginomai be(come) + noun nom.m.s. polemos war + prep en + art.w/noun loc.m.s. ouranos heaven + art.w/proper noun nom.m.s. Michael + conj kai + art.w/noun nom.m.s. angelos angel + pro.gen.m.s. autos "his" + art.w/aor.act.infin. polemeo make war + prep meta + art.w/noun gen.m.s. drakon dragon]) .

The dragon and his angels waged war (kai. o` dra,kwn evpole,mhsen kai. oi` a;ggeloi auvtou/ [conj kai + art.w/noun nom.m.s. drakon dragon + aor.act.ind.3s. polemeo wage war + conj kai + art.w/noun nom.m.p. angelos angel + pro.gen.m.s. autos "his"]),

VERSE 8 and they were not strong enough, and there was no longer a place found for them in heaven (kai. ouvk i;scusen ouvde. to,poj eu`re,qh auvtw/n e;ti evn tw/| ouvranw/ [conj kai + neg ouk + aor.act.ind.3s. ischuo be strong + conj oude neither + noun nom.m.s. topos place + aor.pass.ind.3s. heurisko find + pro.gen.m.p. autos "them" + adv eti used in a nontemporal sense of "in addition" + prep en + art.w/noun loc.m.s. ouranos heaven]).

Confinement to Earth (v.9)

VERSE 9 and the great dragon was thrown down, the serpent of old who is called the devil and Satan (kai. evblh,qh o` dra,kwn o` me,gaj( o` o;fij o` avrcai/oj( o` kalou,menoj Dia,boloj kai. o` Satana/j [conj kai + aor.pass.ind.3s. ballo cast + art.w/noun nom.m.s. drakon dragon + art.w/adj.nom.m.s. megas great + art.w/noun nom.m.s. ophis serpent + art.w/adj.nom.m.s. archaios ancient, old + art.w/pres.pass.part.nom.m.s. lego say; call + adj.nom.m.s. diabolos devil; slanderer + conj kai + art.w/noun nom.m.s. satanas Satan; adversary], who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him [o` planw/n th.n oivkoume,nhn o[lhn( evblh,qh eivj th.n gh/n( kai. oi` a;ggeloi auvtou/ metV auvtou/ evblh,qhsan [art.w/pres.act.part.nom.m.s. planao go astray; deceive + art.w/noun acc.f.s. oikoumene inhabited earth; humanity + adj.acc.f.s. holos whole + aor.pass.ind.3s. ballo cast + prep eis + art.w/noun acc.f.s. ge earth + conj kai + art.w/noun nom.m.p. angelos angel + pro.gen.m.s. autos "him" + prep meta with + pro.gen.m.s. autos him + aor.pass.ind.3p. ballo cast]).

ANALYSIS: VERSES 7-9

The "war in heaven" does not follow the pursuit of the woman by the dragon.

This is quite clear from verses 13 and following.

The revelation of the war in heaven and its outcome is designed to show the motivation of the dragon with respect to the woman in exile.

The point being that Satan’s hostility toward the woman is at an all time high considering his banishment from the 2^nd and 3^rd heavens.

The war itself will take place in the 2^nd heaven not the 3^rd.

The aftermath however will see Satan banished forever from the 2^nd and 3^rd heavens (see verses below).

This future mid-trib war is part of the process of ‘operation footstool’ that sees all God’s enemies brought into subjection to the authority of God the Son (cf. Ps. 110:1 cp. Heb. 1:13; 10:12-13).

It makes no sense to place this war at the end of the tribulation since that is when Satan is bound and placed in Sheol below.

It makes no sense to place this war at the outset of the tribulation since the woman, which is redeemed Israel, is unregenerate.

This is a righteous war initiated by God who is over all the angels.

He authorizes the cleansing of the heavens and places Michael at the head of the forces of light.

Satan reacts and resists the effort to remove him from realms he previously had freedom to inhabit.

This verse sees Michael, an archangel (Jude 9), as having authority over the angels under his command.

Michael acts as the guardian angel of Israel during this period (cf. Dan. 12:1ff.).

Satan has been frustrated time and again with respect to the woman.

Obviously he has resented the fact that the woman’s male child has permanently escaped his hatred since Jesus ascension into heaven.

With all his set-backs Satan is especially infuriated with the representatives of the woman, hence his actions against her during her time of exile.

So Michael the special patron of Israel (Dan. 10:13, 21; 12:1) engages in a physical struggle with Satan and his angels.

The scene of the battle is in the 2^nd heaven and not the 3^rd as some imagine.

Of the six times the noun "heaven" occurs in this chapter, only once is the reference to the 3^rd heaven (v. 10).

The rest concern the 2^nd heaven as the astronomical sign of verse 1 makes clear.

The defeat of the forces of Satan results in their being banished from access to the 2^nd and 3^rd heavens (v.8).

This defeat is especially galling to Satan as it undermines his original revolutionary manifesto as per Isa. 14:13-14.

The five ‘I wills’ of Satan, first expressed during the time of his seduction of one third of the angelic race, receive a severe setback with his fall from the heavens.

At the conclusion of this war Satan only has access to the 1^st heaven as per Eph. 2:2.

Satan and his angels is no match for Michael and his angels.

For one thing Satan is outnumbered (cf. v.12), and for another God is on the side of the elect angels.

The correlative conjunction "neither" (v.8) introduces the climax of the narrative sequence, the announcement that instead of succeeding in attempted coup, the dragon finds himself excluded from any further access to the 2^nd and 3^rd heavens.

This war is probably instigated by Satan being informed that he is no longer permitted access to heaven proper or the heaven where the stars reside.

He resists that directive and Michael and his angels engage him in combat of the battlefield of the 2^nd heaven.

Satan could have walked away quietly but chooses to put up a fight.

The negation of "was a place found for them" (correlative conj. "neither") suggests absolute and exclusion as evidenced by a comparable expression in Rev. 20:11.

The pronoun "them" (v.8) refers to Satan and his angels.

This is quite a defeat considering the fact that these angels have had access to these realms since their creation, never to see these places again from the midpoint of the tribulation forward.

Satan has had access to even the 3^rd heaven, where is modus operandi is to malign believers (cf. Job 1:6, 9-11; 2:1; 1Kgs. 22:19-22; Zech. 3:1).

The exit of the dragon from heaven is by force as seen by threefold use of the aorist passive indicative of "cast out" (ballo) in verse 9.

This probably alludes to the fact that what we have in chapter 12 is the third fall of Satan.

Satan’s first fall took place when he succumbed to the mental attitude sin of pride ─ pride of appearance mentioned in Ezek. 28:17 (cf. v.15).

Satan’s second fall was his immediate demotion from being the chief or "covering cherub" (cf. Ezek. 28:16) when sin was found in him.

His third fall comes much later in his career; that is, when he is excluded from access to the heavens forever.

The verb ballo is found 8x in this chapter (vv. 4, 9 (3x), 10, 13, 15, 16).

Six times the verb is used in connection with Satan’s forcible ejection from the heavens around the midpoint of the tribulation.

Satan’s fourth fall is when he is banished to Sheol at the outset of the millennial age (Rev. 20:1-3 [ballo]; Isa. 14:9-12).

Satan’s fifth and final fall comes after the Gog and Magog revolution when he is cast into the lake of fire with the beast and the false prophet (Rev. 20:10; same verb).

This verb finds frequent duty in Revelation (27x in 24 verses: Rev. 2:10,14,22,24; 4:10; 6:13; 8:5,7,8; 12:4,9 [3x],10,13,15,16; 18:19,21 [2x]; 19:20; 20:3,10,14,15).

This verb is frequently used in connection with judgment in the NT (e.g., Matt. 3:10; 13:42; Jn. 15:6).

Verse 9 makes it crystal clear that the dragon of divine astrology is none other than the one who used the reptile in the Garden of Eden, who is otherwise known as "the devil and Satan."

The language of this verse totally eliminates the possibility of mistaken identity of the leader of this vanquished band or criminals.

Repeating the language of drakon megas from verse 3 the writer identifies the arch enemy in five ways.

First, he is the celestial dragon of lore.

Second, he is "the serpent of old," tying him to the fall of man (Gen. 3:1ff.; cf. 2Cor. 11:3).

This association brings to mind his subtlety and craft so as to deceive and seduce humanity with false doctrine.

Third, his is "the devil" which draws our attention to his slanderous ways with respect to God and His people.

The verbal cognate to the noun "devil" means ‘I defame, slander, accuse falsely.’

This individual is the calumniator of God’s people before the divine presence in heaven, seeking to separate them from God.

When he is not verbally attacking believers in the presence of God, he roams the earth collecting evidence for his next attempted prosecution in court.

But we have and advocate with the Father, Jesus Christ the Righteous One (1Jn. 2:1 "And if anyone sins, we have and advocate with the Father, Jesus Christ the righteous.").

The noun diabolos is the usual rendering of the Hebrew satan in the LXX (e.g. Job 1:6).

Fourth, he is "Satan" which is a transliteration.

The name appears fourteen times in the book of Job and elsewhere at 1Chron. 21:1; Zech. 3:1,2.

All these refer to a supernatural adversary, who inspired David’s census, accused Job and the high priest Joshua.

Satan means ‘adversary.’

Fifth, he is "the one who deceives the whole earth."

He is the master of deception as no area of the occupied earth is immune to his schemes to blind men to the truth.

Satan has many counterfeits, including a counterfeit gospel, ministers (2Cor. 11:13-15), world order, etc.

The dragon’s army pays the same penalty as he: "and his angels were thrown down with him."

So the purging of the heavens is made complete.

Heavenly Celebration of Satan’s 3^rd Fall

(vv. 10-12)

In Praise of the Arrival of the Kingdom (v.10)

VERSE 10 Then I heard a loud voice in heaven, saying (kai. h;kousa fwnh.n mega,lhn evn tw/| ouvranw/| le,gousan [kai. h;kousa fwnh.n mega,lhn evn tw/| ouvranw/| le,gousan [conj kai + aor.act.ind.1s. akouo hear + noun acc.f.s. phone voice + adj.acc.f.s. megas great + prep en + art.w/noun loc.m.s. ouranos heaven + pres.act.part.acc.f.s. lego say], "Now the salvation, and the power, and the kingdom of our God and the authority of His Christ have come [:Arti evge,neto h` swthri,a kai. h` du,namij kai. h` basilei,a tou/ qeou/ h`mw/n kai. h` evxousi,a tou/ Cristou/ auvtou/ [adv arti now, at the present moment + art.w/noun nom.f.s. soteria salvation, deliverance + conj kai + art.w/noun nom.f.s. dunamis power + conj kai + art.w/noun nom.f.s. basileia kingdom + art.w/noun gen.f.s. theos God + pro.gen.p. ego "our" + conj kai + art.w/noun nom.f.s. exousia authority + art.w/noun gen.m.s. Christos + pro.gen.m.s. autos "His"], for the accuser of our brethren has been thrown down, he who accuses them before our God day and night [o[ti evblh,qh o` kath,gwr tw/n avdelfw/n h`mw/n( o` kathgorw/n auvtou.j evnw,pion tou/ qeou/ h`mw/n h`me,raj kai. nukto,j [conj hoti for, because, since (reason) + aor.pass.ind.3s. ballo throw + art.w/noun nom.m.s. kategor accuser + art.w/noun gen.m.p. adelphos brother + pro.gen.p. ego "our" + art.w/pres.act.part.nom.m.s. kategoreo accuse, bring charges against; reproach + pro.acc.m.p. autos "them" + prep enopion before + art.w/noun gen.m.s. theos God + pro.gen.p. ego "our" + noun gen.f.s. hemera day + conj kai + noun gen.f.s. nuk night]).

ANALYSIS: VERSE 10

The scene shifts to the future celebration in the 3^rd heaven that is the upshot of the defeat and expulsion of Satan and his angels from the 3^rd and 2^nd heavens.

The purging elicits a song from a loud voice in the 3^rd heaven.

The song in verses 10-12 is another of the sudden outbursts of praise found in Revelation (cf. 4:8, 11; 5:9-10, 12, 13; 7:10, 12; 11:15, 17-18; 15:3-4; 19:1-2, 4, 6-8).

It falls into three stanzas: the arrival of the kingdom (v.10), the victory of believers who overcome the accuser (v.11), and celebration over Satan’s expulsion accompanied with a warning to earthlings subject to the devil’s wrath (v.12).

The singers are the existing martyrs first introduced to us in 6:10 as angels would hardly refer to mortals as "our brethren."

The adverb "now" introduces the song sung in anticipation of the inauguration of the kingdom age as if it were fiat accompli.

Hence the song is proleptic.

The joining of the verb "have come" with the adverb "now" conveys the sense of actually, fully and completely.

It shows how immediate this fall of Satan is from the future vantage point of the singers.

The song begins by celebrating the arrival of "the salvation, and the power, and the kingdom of our God."

The noun "salvation" occurs as well in 7:10 and 19:1 in the sense of "victory."

This is victory over the dragon and his agents of evil.

Here one vital step has been taken in the establishment of the kingdom on earth.

"Power" is a reference to the exercise of omnipotence is the accomplishment of this fact.

Satan’s humiliation and defeat is the result of divine power applied, and so it is celebrated.

God’s power exercised through the agency of His angels in expelling Satan from the heavens signals his complete neutralization.

"The kingdom of our God" is the same one celebrated in the song of 11:15.

It refers to the future temporal phase commonly referred to as the millennium (20:1-1) as well as the eternal phase (21:1-22:5).

All three factors belong to "our God."

A separate entity celebrated is "the authority of His (the Father’s) Christ."

Christ’s authority to rule and reign derives from His accomplishments at the 1^st Advent.

Christ, which means the "Anointed One," exercises all the authority of the One who sent Him (cf. Ps. 2:2; Matt. 28:18; Jn. 17:2; 1Cor. 15:58).

Christ is second in the chain of command and so acts as the Father’s agent to bring in the eternal kingdom on earth (cf. Rev. 11:15).

Again, the kingdom of God on earth has not yet taken place at the point in the chronological developments of the tribulation when this song is sung.

An essential and watershed moment in the advance to the kingdom is the expulsion of Satan and his angels from the heavens.

Here and only here is Satan referred to as "the accuser."

The NT assigns Christ the Christian advocate (Rom. 8:14; 1Jn. 2:1).

He counters Satan’s accusation of believers before the bar of heaven.

"Our brethren" must refer to the ones who at this juncture are still on earth.

Those singing were once in their place.

Satan only accuses believers on earth as only believers in the temporal realm sin.

Satan in his extreme perversity maligns believers with the vain hope of undermining their grace relationship with God.

God would have to deny Himself to seriously entertain Satan’s slander.

Satan’s activity of accusing/maligning believers comes to an end at the midpoint of the tribulation when he and his angels are overcome by Michael.

Satan’s role as accuser will end, but his role as persecutor of believers will intensify after he is barred from access to the heavens.

The participial clause, "who accuses them before our God day and night" emphasizes the incessant exercise of his malignant accusations throughout the course of the angelic conflict to this point in his career.

The scene of his accusations, "before our God," is the same as his verbal attack against Job (Job 1:6).

The genitives of time "day and night" reveal how persistent he is in this exercise of his fallen nature.

It is just as steady as the praises of the four living creatures in heaven (cf. 4:8; also compare 7:15; 14:11; 20:10).

Basis for Believers’ Victory Celebrated (v.11)

VERSE 11 "And they overcame him because of the blood of the Lamb and because of the word of their testimony (kai. auvtoi. evni,khsan auvto.n dia. to. ai-ma tou/ avrni,ou kai. dia. to.n lo,gon th/j marturi,aj auvtw/n [conj kai + pro.nom.m.p. autos "they" + aor.act.ind.3p. nikao be victorious, prevail, overcome; defeat + pro.acc.m.s. autos "him" + prep dia on account of, because of (causal) + art.w/noun acc.nt.s. hima blood + art.w/noun gen.nt.s. arnion lamb + conj kai + art.w/noun acc.m.s. logos word + art.w/noun gen.f.s. marturia testimony, witness], and they did not love their life even when faced with death [kai. ouvk hvga,phsan th.n yuch.n auvtw/n a;cri qana,tou [conj kai + neg ouk not + aor.act.ind.3p. agapao love + art.w/noun acc.f.s. psuche soul, life + pro.gen.p. autos "their" + prep archi until + noun gen.m.s. thanatos death]).

ANALYSIS: VERSE 11

The singers are representatives of the growing body of tribulation fatalities (cf. 7:13f.).

We first encountered them in chapter 6 under the fifth seal (6:9-11).

As the tribulation progresses to the end their ranks will swell to what we saw in chapter seven verse 9.

Here they celebrate Ph 1 (salvation adjustment) and Ph 2 victory over the cosmos diabolicus.

The singers are singing in reference to their earthly counterparts who live (and die) in the second half of the tribulation.

The "they" refers to those who have yet to seal their witness with their blood.

Martydom is still ahead for them at this stage in the book’s chronological progress, but the deaths of the martyrs (2^nd half group) are treated as fait accompli because of the anticipated completion of the mystery of God under the seventh seal (cf. Rev. 10:7).

The aorist "they overcame" is proleptic in the same sense as 7:9ff. where the redeemed multitude of the entire tribulation in a proleptic vision sees the victory as having already been won.

They martyrs’ struggles are already over; they are already victors, though they have not yet fully realized it in point of fact.

The victory over the dragon is a spiritual one which is accomplished via the adjustments to God.

The dia ("because of") phrase assigns a twofold cause for their victory.

The first "because of" is tied to "the blood of the Lamb."

This represents the salvation adjustment based on the work of Christ on the cross toward sin.

These individuals all have one thing in common, namely that they have overcome by faith in Christ (1 Jn. 5:4 "For whatever is born of God overcomes the world; and this is the victory that has overcome the world – our faith.").

This is consistent with the previous usages of this verb in Revelation in connection with the believers in the seven churches (Rev. 2:7, 11, 17, 26; 3:5, 12, 21).

This verb is used in Rev. 21:7 of those who occupy the New Jerusalem.

The term is used of the Lamb’s achievement at the 1^st Advent at 5:5.

It is used of Christ’s victory at the 2^nd Advent in Rev. 17:14.

And finally, it is used of the Antichrist’s success in destroying the lives of tribulational saints in Rev. 13:7.

The verb nikao is cognate to the noun nike ("victory").

Both are used in 1Jn. 5:4.

The second "because of" relates to their Ph 2 stand or witness in the face of persecution.

Their "testimony" refers to their faithful adherence to the doctrine of who and what Jesus Christ is.

This term is used in Revelation in connection with the tribulational martyrs at 6:9, 12:11, and 20:11.

It is used of the testimony of the two witnesses (11:7).

It is used at 1:2 and 9 of John’s witness.

It is used at 12:17 of the Jewish survivors.

And finally, it is used of all who are faithful to the truth of BD (Rev. 19:10).

Here the phrase "the word of their testimony" refers to the collective verbal witness these saints maintain in the face of their enemies.

Both "testimony" and "their" are subjective genitives, yielding the sense "the word of God to which they have borne testimony."

These believers will give a faithful testimony and confession even to the point of death.

This is another of the citations where "testimony" is connected to the word of God (cf. 1:2, 9; 6:9; 20:4).

The aorist indicative "overcame" is used in connection with Ph 1 and Ph 2 victory over the forces of evil.

Another aorist indicative "they…did love" pictures the heroism of these saints.

Their resolve not to deny Christ in the face of the most brutal persecution secures for them eternal renown.

An incredible multitude of believers will be faced with the choice of loyalty to Jesus Christ or denying him before men.

Those who are willing to lose their lives/souls to gain their lives are here celebrated by their brethren coming out of the first half of the tribulation (cf. Matt. 16:25; Lk. 17:33).

Celebration and Warning (v.12)

VERSE 12 "For this reason, rejoice, O heavens and you who dwell in them (dia. tou/to euvfrai,nesqe( Îoi`Ð ouvranoi. kai. oi` evn auvtoi/j skhnou/ntej [dia. tou/to euvfrai,nesqe( Îoi`Ð ouvranoi. kai. oi` evn auvtoi/j skhnou/ntej [prep dia + pro.acc.nt.s. houtos for this reason + pres.pass.imper.2p. euphraino rejoice, celebrate + art.w/noun voc.m.p. ouranos "heavens" + conj kai + art.w/pres.act.part.voc.m.p. skenoo live, dwell, reside (as temporal resident) + prep en + pro.loc.m.p. autos "them"]).

Woe to the earth and the sea, because the devil has come down to you (ouvai. th.n gh/n kai. th.n qa,lassan( o[ti kate,bh o` dia,boloj pro.j u`ma/j [ouvai. th.n gh/n kai. th.n qa,lassan( o[ti kate,bh o` dia,boloj pro.j u`ma/j [part ouai woe + noun acc.f.s. ge earth + conj kai + art.w/noun acc.f.s. thalassa sea + conj hoti for + aor.act.ind.3s. katabaino descend, come down + art.w/noun nom.m.s. diabolos devil (slanderer) + prep pros + pro.acc.p. su you], having great wrath, knowing that he has only a short time [e;cwn qumo.n me,gan( eivdw.j o[ti ovli,gon kairo.n e;cei [pres.act.part.nom.m.s. echo have + noun acc.m.s. thumos wrath (that boils up versus orge for settled indignation) + adj.acc.m.s. megas great + perf.act.part.nom.m.s. oida know + conj hoti that + adj.acc.m.s. oligos little, small, short + noun acc.m.s. kairos time + pres.act.ind.3s. echo have])."

ANALYSIS: VERSE 12

The song closes on notes of celebration over the expulsion of the dragon and of warning to the earth because of the Devil’s wrath over his forced expulsion.

The phrase "For this reason" (dia touto also at 7:15 and 18:8) has as its antecedent the substance of verse 10, the casting down of the dragon.

The call to "make merry" (cf. 11:10; 18:20) apparently echoes Isa. 49:10 and Ps. 96:11.

The heavens and the occupants of heaven have special reason for merriment because of the elimination of Satan from their surroundings.

"Those who dwell in them" refers to angels whose abode is heaven just as in the comparable expression in 13:6.

The rejoicing also includes the saints who are in heaven including the church.

This woe makes a strong contrast to the rejoicing in heaven to the misery awaiting those who dwell on earth.

Bad times await the whole terrestrial world because of the arrival of this full-time inhabitant.

The reason for the sympathetic warning is introduced by the "because" clause.

The irreversible descent of the "the Devil" is bad enough news, but the nature of his descent is even worse.

The participle "having great wrath" tells us that he descend in a fury of rage.

He knows it is the final chapter in his evil career.

He descends with all-out fury toward humankind.

The noun "wrath" (thumos) denotes emotional rather than rational anger.

The fury of the archenemy of God and man descends into a world already reeling from the wrath of God.

The causal participle "knowing" tells why the Devil is in such a state of mind.

He knows where things are relative to the 2^nd Advent and his being cast from the earth.

This "little time" corresponds to the latter half of the seven years.

The proleptic nature of this hymn shows that this period is future.

The "little time" logically can only refer to the last half of the tribulation.

This is the period of Satan’s final outburst against the righteous.

It culminates in his defeat at the battle of Armageddon.

Dragon’s Final Pursuit of the Woman

(vv. 13-17)

VERSE 13 And when the dragon saw that he was thrown down to the earth (Kai. o[te ei=den o` dra,kwn o[ti evblh,qh eivj th.n gh/n [conj kai + conj hote when + aor.act.ind.3s. horao see; realize + art.w/noun nom.m.s. drakon dragon + conj hoti that (content of a thought process) + aor.pass.ind.3s. ballo cast + prep eis into + art.w/noun acc.f.s. ge earth], he persecuted the woman who gave birth to the male child [evdi,wxen th.n gunai/ka h[tij e;teken to.n a;rsena [aor.act.ind.3s. dioko pursue; persecute + art.w/noun acc.f.s. gune woman + pro.nom.f.s. hostis who (i.e., the kind who) + aor.act.ind.3s. tikto give birth to + art.w/adj.acc.m.s. arsen male]).

VERSE 14 But the two wings of the great eagle were given to the woman (kai. evdo,qhsan th/| gunaiki. ai` du,o pte,rugej tou/ avetou/ tou/ mega,lou [conj kai + aor.pass.ind.3p. didomi give + art.w/dat.f.s. gune woman + art.w/noun nom.f.p. pteruz wing + adj.nom.f.p. duo two], so that she could fly into the wilderness to her place [i[na pe,thtai eivj th.n e;rhmon eivj to.n to,pon auvth/j [conj hina so that + pres.dep.subj.3s. petomai fly + prep eis into + art.w/noun acc.f.s. eremos wilderness + prep eis into + art.w/noun acc.m.s. topos place + pro.gen.f.s. aute her], where she was nourished for a time and times and half a time, from the presence of the serpent [o[pou tre,fetai evkei/ kairo.n kai. kairou.j kai. h[misu kairou/ avpo. prosw,pou tou/ o;fewj [adv hopou where + pres.pass.ind.3s. trepho feed, take care of, provide for + adv ekei there + noun acc.m.s. kairos time + conj kai + noun acc.m.p. kairos time + conj kai + adj.acc.nt.s. hemisus half + noun gen.m.s. kairos time + prep apo from + noun gen.nt.s. prosopon face; presence + art.w/noun gen.m.s. ophis serpent]).

ANALYSIS: VERSES 13-14

John has provided additional reason for the dragon’s assault on the woman, namely his expulsion from the heavens and his realization that his time of freedom is short.

Satan vents his rage against the people that brought the Messiah into the world in his final days as a free fallen angel.

The verb "saw" denotes realization on the part of the dragon.

From his defeat at the hands of Michael and his angels, Satan knows he has a mere 1260 days before his incarceration in hell.

So the account of John’s vision returns to further details of the flight and persecution of the positive remnant of Israel during the last half of the tribulation (cf. vv. 9-11).

The account resumes by restating the substance of 12:6.

The reason for the woman’s flight is in v. 6 only by implication, but here it is made explicit.

The woman’s flight into divinely specified places of refuge is a literal relocation of many tens of thousands of individual Jewish believers at the midpoint of the tribulation.

It occurs in connection with the setting up of the image of the Antichrist in the temple in Jerusalem and his public proclamation of his deity (Matt. 24:13-14; 2Thess. 2:4).

Just as Israel’s flight from the animosity of Pharaoh was literal so is this prophetic event.

It is the same flight as Jesus predicted in His Olivet Discourse (cf. Matt. 24:15-28).

The noun dioko meaning "to pursue" in context refers to a hostile pursuit.

Satan’s hostility is an outgrowth of the woman’s giving birth to "the male."

This designation of the Messiah clearly harks back to 12:5.

An adversative kai introduces explanation as to how the woman escapes the dragon’s wrath.

The mode of her transport into remote and barren regions is introduced by the passive form "were given."

Miraculous intervention explains how the woman will accomplish her escape mentioned in v. 6.

The expression "two wings of a great eagle" signifies expansive strength and rapid flight and is reminiscent of terminology used for Israel’s flight from Egypt (Ex. 19:4; Deut. 32:1).

Even as the woman is a symbol for corporate Israel, so the two wings of the great eagle must also be a figure to portray an as yet undisclosed supernatural mode of transport "into the wilderness" (cf. Matt. 24:16).

The wings enable many thousands of Jews to be airlifted to her place.

This mode of transport does not conflict with the words of Jesus telling this future generation to flee on without any delay (Matt. 24:16-20).

The assumption is that the flight to safety is twofold.

First it is the directive will of God for Jews living in the land to assemble at predetermined place(s).

And then they can climb aboard "the two wings of a great eagle."

This eagle probably constitutes an angelic airlift.

Conventional airlifts are problematic considering the numbers of people involved and the narrow window of opportunity to make one’s escape from the wrath of Satan’s agent, the Antichrist.

The test for the individual is to be willing to get to this place or be left behind.

Further information will be forthcoming at the time of fulfillment.

This will no doubt include Petra which is the ruins of the ancient city of Edom carved out of rock and protected all around by high mountain walls and having narrow access.

A possible hint as to the regions involved is Dan. 11:41 which mention Edom, Moab and Ammon as areas delivered from the hand of the Antichrist.

In this mountainous refuge the woman will receive nourishment from God just as Elijah received food at the brook Cherith and as Israel received manna and water in the wilderness.

This provision will be supernaturally supplied considering the hostile environment so many people must be sustained in for three and one half years.

The expression "a time and times and half of a time" corresponds to the forty two months (11:2, 13:5) and the 1260 days (11:3: 12:6) elsewhere.

This rather indefinite expression for time is first seen in Dan. 7:25 and 12:7.

It has to be the last half of the tribulation because it is the time of Satan’s "last fling" (cf. 12:12).

This designation is not a symbol for some longer period based on the more direct designations for the two halves of the tribulation cited above in point 34.

Three and one half years (of 360 days) is how long this contingent of the woman will receive shelter and nourishment from the "presence" of the serpent.

Satan Foiled (vv. 15-16)

VERSE 15 And the serpent poured water like a river out of his mouth after the woman (conj kai + aor.act.ind.3s. ballo cast; "poured" + art.w/noun nom.m.s. ophis serpent + prep ek + art.w/noun abl.nt.s. stoma mouth + pro.gen.m.s. autos his + prep opiso behind, after + art.w/noun gen.f.s. gune woman + noun acc.nt.s. hudor water + conj hos as + noun acc.m.s. potamos river], so that he might cause her to be swept away with the flood [i[na auvth.n potamofo,rhton poih,sh| [conj hina so that + pro.acc.f.s. autos her + adj.acc.f.s. potamophoretos swept away by a flood + aor.act.subj.3s. poieo make; "might cause"]).

VERSE 16 But the earth helped the woman (kai. evboh,qhsen h` gh/ th/| gunaiki, [conj kai and + aor.act.ind.3s. boetheo run to the aid of one who cries for help + noun nom.f.s. ge earth + art.w/noun dat.f.s. gune woman], and the earth opened its mouth and drank up the river [kai. h;noixen h` gh/ to. sto,ma auvth/j kai. kate,pien to.n potamo.n [conj kai + aor.act.ind.3s. anoigo open + art.w/noun nom.f.s. ge earth + art.w/noun acc.nt.s. stoma mouth + pro.gen.f.s. autos her; "its" + conj kai + aor.act.ind.3s. katapino swallow; "drank up" + art.w/noun acc.m.s. potamos river] which the dragon poured out of his mouth [pro.acc.m.s. hos which + art.w/noun nom.m.s. drakon dragon + prep ek out of + noun abl.nt.s. stoma mouth + pro.gen.m.s. autos his]).

ANALYSIS: VERSES 15-16

The pursuit of the woman takes a specific form.

Satan pursues the woman using the Antichrist as his agent.

Considering the arid environment in which the woman is exiled, and considering the fact the Jews are not all at one location, it follows that literal water coming from the literal mouth of Satan is untenable.

The mouth of the serpent suggests a plan sponsored by the Antichrist to destroy these Jews in their places of refuge.

The plan is no doubt a military operation involving ground troops.

The use of this figure of an army being "like a flood" is seen in Jer. 46:7-8 and 47:2-3.

The mouth is related to orders given and subordinates carrying out those orders.

Fire out of the mouths of the two witnesses is not to be taken literally, but is a figure for plagues falling as per their command.

The troops sent against the woman are sucked into a crevice (earth’s mouth) caused by a fissure in the ground.

The OT speaks of the earth opening its mouth to swallow the participants in the Korah rebellion (Num. 16:28-33; 26:10; Deut. 11:6; Ps. 106:17).

A flood is used an overwhelming military assault in the destruction of 70 AD (cf. Dan. 9:26).

The ground on which this formidable army stands will split and the entire force will be destroyed.

So easy will it be for God to thwart the serpent’s operation against these believers.

Assault Against the Children of the Woman (v.17)

VERSE 17 So the dragon was enraged with the woman (kai. wvrgi,sqh o` dra,kwn evpi. th/| gunaiki, [conj kai + aor.pass.ind.3s. orgizo furious, enraged + art.w/noun nom.m.s. drakon dragon + prep epi "with"; against + art.w/noun dat.f.s. gune woman], and went off to make war with the rest of her children [kai. avph/lqen poih/sai po,lemon meta. tw/n loipw/n tou/ spe,rmatoj auvth/j [conj kai + aor.act.ind.3s. aperchomai depart, go away + aor.act.infin. poieo make + noun acc.m.s. polemos war + prep meta with + art.w/adj.gen.m.p. loipos rest, the others + art.w/noun gen.nt.s. sperma seed; offspring; "children"+ pro.gen.f.s. aute her], who keep the commandments of God and hold to the testimony of Jesus [tw/n throu,ntwn ta.j evntola.j tou/ qeou/ kai. evco,ntwn th.n marturi,an VIhsou/ [pres.act.part.gen.m.p. tereo keep, hold + art.w/acc.f.p. entole commandment + art.w/noun gen.m.s. theos God + conj kai + pres.act.part.gen.m.p. echo have; "hold" + art.w/noun acc.f.s. marturia witness, testimony + noun gen.m.s. Iesous Joshua, Jesus]).

ANALYSIS: VERSE 17

Considering the extreme hatred Satan has for the woman it follows that the military force sent out against her will be considerable.

Israel in exile will be protected from the air and on the land.

Satan and his agent will give up on the military option.

The only attack that is left to them is propaganda to lure Jews out of their place of safety (cf. Matt. 24:26).

Satan redirects his energies against what is called "the rest of her children."

The woman is corporate believing Israel past and future.

Jews who are believers in this dispensation are individual members of the second wife/woman which is the church of Jesus Christ.

In the tribulation a new chapter in the life of the woman will commence.

Once again Israel will be active as the chosen people.

As Jews come to saving faith during the first half of the tribulation the woman will once again serve and glorify God as in days of old.

Jews living in the land of Israel and coming to saving faith in the first half of the tribulation are commanded to go into exile for the duration of the seven years.

The only exception are Jews not living in the land and Jews who constitute the 144,000.

The 144,000 begin their world-wide travels at the very same time the main body is preparing to leave and go into hiding.

It is these Jews that Satan especially hates and is most probably the ones who are the subject of this verse.

Obviously any and all Jews who are believers are targets of the dragon’s murderous tactics.

Of course the 144,000 are preserved from all harm and discomfort during the three and one half years of their ministry to the nations (cf. Rev. 7:3ff.).

Satan will attempt to neutralize these believers but to no avail.

Individual members of the corporate community of believers are designated "her children."

As specialized witnesses for Christ the 144,000 minister in the second half of the tribulation, having prepared themselves for their service in the first half under the tutelage of the two witnesses.

These men are designated under two subjective genitives: "who keep the commandments of God and have the testimony of Jesus."

What this means is that they keep "the commandments which God gave" and "the testimony which Jesus bore."

In other words they do not deviate from the directive will of God as contained in all the commandments and subscribe to the witness to the truth that Jesus taught while on earth.

"The testimony/witness of Jesus" has "the word of God" as its object in the Apocalypse (cf. 1:2, 9; 6:9; 20:4).

END: Revelation Chapter 12

Jack M. Ballinger

October, 2006