KJV: 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.
YLT: and the dragon was angry against the woman, and went away to make war with the rest of her seed, those keeping the commands of God, and having the testimony of Jesus Christ.
Darby: And the dragon was angry with the woman, and went to make war with the remnant of her seed, who keep the commandments of God, and have the testimony of Jesus.
ASV: And the dragon waxed wroth with the woman, and went away to make war with the rest of her seed, that keep the commandments of God, and hold the testimony of Jesus:
| ὠργίσθη | was angry |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ὀργίζω Sense: to provoke, to arouse to anger. |
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| δράκων | dragon |
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Parse: Noun, Nominative Masculine Singular Root: δράκων Sense: a dragon, a great serpent, a name for Satan. |
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| γυναικί | woman |
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Parse: Noun, Dative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| ἀπῆλθεν | went |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀπέρχομαι Sense: to go away, depart. |
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| ποιῆσαι | to make |
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Parse: Verb, Aorist Infinitive Active Root: ποιέω Sense: to make. |
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| πόλεμον | war |
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Parse: Noun, Accusative Masculine Singular Root: πόλεμος Sense: a war. |
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| λοιπῶν | rest |
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Parse: Adjective, Genitive Masculine Plural Root: λοιπός Sense: remaining, the rest. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| σπέρματος | children |
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Parse: Noun, Genitive Neuter Singular Root: σπέρμα Sense: from which a plant germinates. |
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| αὐτῆς | of her |
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Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| τῶν | - |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| τηρούντων | keeping |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: τηρέω Sense: to attend to carefully, take care of. |
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| ἐντολὰς | commandments |
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Parse: Noun, Accusative Feminine Plural Root: ἐντολή Sense: an order, command, charge, precept, injunction. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἐχόντων | holding |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: ἔχω Sense: to have, i.e. to hold. |
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| μαρτυρίαν | testimony |
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Parse: Noun, Accusative Feminine Singular Root: μαρτυρία Sense: a testifying. |
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| Ἰησοῦ | of Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ἐστάθη | he stood |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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| ἐπὶ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| ἄμμον | sand |
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Parse: Noun, Accusative Feminine Singular Root: ἄμμος Sense: sand, sandy ground. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| θαλάσσης | sea |
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Parse: Noun, Genitive Feminine Singular Root: θάλασσα Sense: the sea. |
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Greek Commentary for Revelation 12:17
First aorist (ingressive) passive indicative of οργιζομαι orgizomai “became angry.” [source]
“At the woman,” “because of the woman.”Went away “Went off” in his rage to make war with the scattered followers of the Lamb not in the wilderness, perhaps an allusion to Genesis 3:15. The devil carries on relentless war with all those “which keep the commandments of God and hold the testimony of Jesus” These two marks excite the wrath of the devil then and always. Cf. Revelation 1:9; Revelation 6:9; Revelation 14:12; Revelation 19:10; Revelation 20:4.sa60 [source]
“Went off” in his rage to make war with the scattered followers of the Lamb not in the wilderness, perhaps an allusion to Genesis 3:15. The devil carries on relentless war with all those “which keep the commandments of God and hold the testimony of Jesus” These two marks excite the wrath of the devil then and always. Cf. Revelation 1:9; Revelation 6:9; Revelation 14:12; Revelation 19:10; Revelation 20:4.sa60 [source]
Omit Christ. The best texts add to this chapter the opening words of ch. 13 (A.V.), “And I stood upon the sand of the sea.” Some, however, change ἐστάθην Istood, to ἐστάθη hestood, referring to the dragon. So Rev. -DIVIDER- -DIVIDER- [source]
Reverse Greek Commentary Search for Revelation 12:17
“The wild beast comes out of the abyss” of Revelation 9:1. He reappears in Revelation 13:1; Revelation 17:8. In Daniel 7:3 τηρια thēria occurs. Nothing less than antichrist will satisfy the picture here. Some see the abomination of Daniel 7:7; Matthew 24:15. Some see Nero redivivus.He shall make war with them (ποιησει μετ αυτων πολεμον poiēsei met' autōn polemon). This same phrase occurs in Revelation 12:17 about the dragon‘s attack on the woman. It is more the picture of single combat (Revelation 2:16).He shall overcome them Future active of νικαω nikaō The victory of the beast over the two witnesses is certain, as in Daniel 7:21.And kill them (και αποκτενει kai apoktenei). Future active of αποκτεινω apokteinō Without attempting to apply this prophecy to specific individuals or times, one can agree with these words of Swete: “But his words cover in effect all the martyrdoms and massacres of history in which brute force has seemed to triumph over truth and righteousness.” [source]
This same phrase occurs in Revelation 12:17 about the dragon‘s attack on the woman. It is more the picture of single combat (Revelation 2:16). [source]
Nominative case in apposition with σημειον sēmeion “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 peribeblēmenē ton hēlion). Perfect passive participle of περιβαλλω periballō 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 Revelation 12:17 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 Isaiah 7:14 (Matthew 1:23; Luke 1:31) as well as Micah 4:10; Isaiah 26:17.; Isaiah 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 hupokatō tōn podōn autēs) and “a crown of twelve stars” (στεπανος αστερων δωδεκα stephanos asterōn dōdeka), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14). [source]
Perfect passive participle of περιβαλλω periballō 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 Revelation 12:17 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 Isaiah 7:14 (Matthew 1:23; Luke 1:31) as well as Micah 4:10; Isaiah 26:17.; Isaiah 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 hupokatō tōn podōn autēs) and “a crown of twelve stars” (στεπανος αστερων δωδεκα stephanos asterōn dōdeka), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14). [source]
In apposition with των αγιων tōn hagiōn (genitive), though nominative, a frequent anacoluthon in this book (Revelation 2:20, etc.). Cf. Revelation 12:17.The faith of Jesus (την πιστιν Ιησου tēn pistin Iēsou). “The faith in Jesus” (objective genitive) as in Revelation 2:13; Mark 11:22; James 2:1. [source]
The angel refuses worship from John on this ground. All Christians are συνδουλοι sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4. [source]
Repeated in Revelation 22:9. Here there is no verb after μη mē (ellipse of ποιησηις τουτο poiēsēis touto) as in Mark 1:44; 1 Thessalonians 5:15), the aorist subjunctive of negative purpose with μη mē after ορα hora (present active imperative of οραω horaō), a common enough idiom.Fellow-servant (συνδουλος sundoulos). The angel refuses worship from John on this ground. All Christians are συνδουλοι sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4.Worship God And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας to pneuma tēs prophēteias). Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
First aorist passive of διδωμι didōmi Picture of the heavenly court of assizes.The souls (τας πσυχας tas psuchas). Accusative after ειδον eidon at the beginning of the verse.Of them that had been beheaded Genitive of the articular perfect passive participle of πελεκιζω pelekizō old word (from πελεκυς pelekus an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See Revelation 6:9; Revelation 18:24; Revelation 19:2 for previous mention of these martyrs for the witness of Jesus (Revelation 1:9; Revelation 12:17; Revelation 19:10). Others also besides martyrs shared in Christ‘s victory, those who refused to worship the beast or wear his mark as in Revelation 13:15; Revelation 14:9.; Revelation 16:2; Revelation 19:20.And they lived (και εζησαν kai ezēsan). First aorist active indicative of ζαω zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14.And reigned with Christ Same use of the first aorist active indicative of βασιλευω basileuō but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs‘ reign with Christ. [source]
Genitive of the articular perfect passive participle of πελεκιζω pelekizō old word (from πελεκυς pelekus an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See Revelation 6:9; Revelation 18:24; Revelation 19:2 for previous mention of these martyrs for the witness of Jesus (Revelation 1:9; Revelation 12:17; Revelation 19:10). Others also besides martyrs shared in Christ‘s victory, those who refused to worship the beast or wear his mark as in Revelation 13:15; Revelation 14:9.; Revelation 16:2; Revelation 19:20.And they lived (και εζησαν kai ezēsan). First aorist active indicative of ζαω zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14.And reigned with Christ Same use of the first aorist active indicative of βασιλευω basileuō but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs‘ reign with Christ. [source]