A.T. Robertson Commentary Revelation 12

A great sign (σημειον μεγα). The first of the visions to be so described (13:3; 15:1), and it is introduced by ωφθη as in 11:19; 12:3, not by μετα ταυτο or by ειδον or by ειδον κα ιδου as heretofore. This "sign" is really a τερας (wonder), as it is so by association in Mt 24:24; John 4:48; Acts 2:22; 5:12. The element of wonder is not in the word σημειον as in τερας, but often in the thing itself as in Lu 21:11; John 9:16; Revelation 13:13ff.; 15:1; 16:14; 19:20.

A woman (γυνη). Nominative case in apposition with σημειον. "The first 'sign in heaven' is a Woman--the earliest appearance of a female figure in the Apocalyptic vision" (Swete).

Arrayed with the sun (περιβεβλημενη τον ηλιον). Perfect passive participle of περιβαλλω, with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be "the church of the Old Testament" as "the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society." Certainly she is not the Virgin Mary, as verse 17 makes clear. Beckwith takes her to be "the heavenly representative of the people of God, the ideal Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants." John may have in mind Isa 7:14 (Matthew 1:23; Luke 1:31) as well as Mic 4:10; Isaiah 26:17f.; 66:7 without a definite picture of Mary. The metaphor of childbirth is common enough (John 16:21; Galatians 4:19). The figure is a bold one with the moon "under her feet" (υποκατω των ποδων αυτης) and "a crown of twelve stars" (στεφανος αστερων δωδεκα), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14).

And she was with child (κα εν γαστρ εχουσα). Perhaps εστιν to be supplied or the participle used as a finite verb as in 10:2. This is the technical idiom for pregnancy as in Mt 1:18,23, etc.

Travailing in birth (ωδινουσα). Present active participle of ωδινω, old verb (from ωδιν birth-pangs 1 Thessalonians 5:3), in N.T. only here and Ga 4:27.

And in pain (κα βασανιζομενη). "And tormented" (present passive participle of βασανιζω, for which see already 9:5; 11:10), only here in N.T. in sense of childbirth.

To be delivered (τεκειν). Second aorist active infinitive of τικτω, to give birth, epexegetical use. Also in verse 4.

Another sign (αλλο σημειον). "A second tableau following close upon the first and inseparable from it" (Swete).

And behold (κα ιδου). As often (4:1; 6:2,5,8, etc.).

A great red dragon (δρακων μεγας πυρρος). Homer uses this old word (probably from δερκομα, to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isaiah 51:9f.; Job 26:12f.), Behemoth (Job 40:15–24), Leviathan (Isaiah 27:1), the Serpent (Amos 9:2ff.). In Ps 74:13 we read of "the heads of the dragons." On πυρρος (red) see 6:4. Here (12:9) and in 20:2 the great dragon is identified with Satan. See Da 7 for many of the items here, like the ten horns (Daniel 7:7) and hurling the stars (Daniel 8:10). The word occurs in the Apocalypse alone in the N.T.

Seven diadems (επτα διαδηματα). Old word from διαδεω (to bind around), the blue band marked with white with which Persian kings used to bind on the tiara, so a royal crown in contrast with στεφανος (chaplet or wreath like the Latin corona as in 2:10), in N.T. only here, 13:1; 19:12. If Christ as Conqueror has "many diadems," it is not strange that Satan should wear seven .

His tail (η ουρα αυτου). See 9:10,19.

Draweth (συρε). Present active indicative of συρω, old verb, to drag, here alone in the Apocalypse, but see Joh 21:8.

The third part of the stars (το τριτον των αστερων). Like a great comet is this monster. See Da 8:10. Perhaps only the third is meant to soften the picture as in Re 8:7f.

Did cast them (εβαλεν αυτους). Second aorist active indicative. Charles takes this to refer to a war in heaven between the good angels and Satan, with the fall of some angels (Jude 1:6). But John may have in mind the martyrs before Christ (Hebrews 11:32f.) and after Christ's ascension (Matthew 23:35).

Stood (εστηκεν). Imperfect active of a late verb, στηκω, from the perfect εστηκα of ιστημ, graphic picture of the dragon's challenge of the woman who is about to give birth.

When she was delivered (οταν τεκη). Indefinite temporal clause with οταν and the second aorist active subjunctive of τικτω, "whenever she gives birth."

That he might devour (ινα καταφαγη). Purpose clause with ινα and the second aorist active subjunctive of κατεσθιω, to eat up (down). Cf.Jeremiah 28:34. This is what Pharaoh did to Israel (Exodus 1:15–22; Psalms 85:13; Isaiah 27:1; Isaiah 51:9; Ezekiel 29:3). Precisely so the devil tried to destroy the child Jesus on his birth.

She was delivered of a son (ετεκεν υιον). Literally, "she bore a son" (second aorist active indicative of τικτω).

A man child (αρσεν). So A C with the neuter τεκνον or παιδιον in mind, as often in O.T. (ετεκεν αρσεν, Exodus 1:16ff.; 2:2; Leviticus 12:2,7; Isaiah 66:7; Jeremiah 20:15, etc.), but P and some cursives read αρσενα (masculine accusative), as in verse 13 (τον αρσενα), while Aleph Q have αρρενα. The word is old (either αρσην or αρρην), as in Mt 19:4, only in this chapter in the Apocalypse. It is really redundant after υιον (son), as in Tob. 6:12 (Aleph).

Who is to rule all the nations with a rod of iron (ος μελλε ποιμαινειν παντα τα εθνη εν ραβδω σιδηρα). See 2:27 for these words applied there to victorious Christians also, and in 19:15 to the triumphant Christian. His rule will go beyond the Jews (Matthew 2:6). There is here, of course, direct reference to the birth of Jesus from Mary, who thus represented in her person this "ideal woman" (God's people).

Was caught unto God (ηρπασθη). First aorist passive indicative of αρπαζω, old verb for seizing or snatching away, as in Joh 10:12, here alone in the Apocalypse. Reference to the ascension of Christ, with omission of the ministry, crucifixion, and resurrection of Christ because he is here simply showing that "the Dragon's vigilance was futile" (Swete). "The Messiah, so far from being destroyed, is caught up to a share in God's throne" (Beckwith).