KJV: And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.
YLT: and the great dragon was cast forth -- the old serpent, who is called 'Devil,' and 'the Adversary,' who is leading astray the whole world -- he was cast forth to the earth, and his messengers were cast forth with him.
Darby: And the great dragon was cast out, the ancient serpent, he who is called Devil and Satan, he who deceives the whole habitable world, he was cast out into the earth, and his angels were cast out with him.
ASV: And the great dragon was cast down, the old serpent, he that is called the Devil and Satan, the deceiver of the whole world; he was cast down to the earth, and his angels were cast down with him.
ἐβλήθη | was thrown [out] |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: βάλλω Sense: to throw or let go of a thing without caring where it falls. |
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δράκων | dragon |
Parse: Noun, Nominative Masculine Singular Root: δράκων Sense: a dragon, a great serpent, a name for Satan. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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μέγας | great |
Parse: Adjective, Nominative Masculine Singular Root: μέγας Sense: great. |
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ὄφις | serpent |
Parse: Noun, Nominative Masculine Singular Root: ὄφις Sense: snake, serpent. |
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ἀρχαῖος | ancient |
Parse: Adjective, Nominative Masculine Singular Root: ἀρχαῖος Sense: that has been from the beginning, original, primal, old ancient. |
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καλούμενος | is called |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: καλέω Sense: to call. |
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Διάβολος | [the] devil |
Parse: Adjective, Nominative Masculine Singular Root: διάβολος Sense: prone to slander, slanderous, accusing falsely. |
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Σατανᾶς | Satan |
Parse: Noun, Nominative Masculine Singular Root: Σατανᾶς Sense: adversary (one who opposes another in purpose or act), the name given to. |
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πλανῶν | deceiving |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: πλανάω Sense: to cause to stray, to lead astray, lead aside from the right way. |
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οἰκουμένην | inhabited [world] |
Parse: Noun, Accusative Feminine Singular Root: οἰκουμένη Sense: the inhabited earth. |
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ὅλην | whole |
Parse: Adjective, Accusative Feminine Singular Root: ὅλος Sense: all, whole, completely. |
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ἐβλήθη | He was thrown down |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: βάλλω Sense: to throw or let go of a thing without caring where it falls. |
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γῆν | earth |
Parse: Noun, Accusative Feminine Singular Root: γῆ Sense: arable land. |
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ἄγγελοι | angels |
Parse: Noun, Nominative Masculine Plural Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἐβλήθησαν | were thrown down |
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: βάλλω Sense: to throw or let go of a thing without caring where it falls. |
Greek Commentary for Revelation 12:9
Effective first aorist passive indicative of βαλλω ballō cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in Luke 10:18; John 12:31. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with δρακων drakōn as in Revelation 12:3, and the whole picture is repeated in Revelation 20:2. The dragon in both places is identified with the old serpent (Genesis 3:1.) and called αρχαιος archaios (from αρχη archē beginning), as Jesus said that the devil was a murderer “from the beginning” (John 8:44). Both διαβολος diabolos (slanderer) and Satan This is his aim and his occupation, pictured here by the nominative articular present active participle of πλαναω planaō to lead astray. For “the inhabited world” see Luke 2:1; Revelation 3:10; Revelation 16:14. Satan can almost “lead astray” the very elect of God (Matthew 24:24), so artful is he in his beguilings as he teaches us how to deceive ourselves (1 John 1:8). [source]
Effective aorist repeated from the beginning of the verse. “The earth was no new sphere of Satan‘s working” (Swete).Were cast down (εβλητησαν eblēthēsan). Triple use of the same verb applied to Satan‘s minions. The expulsion is complete. [source]
Triple use of the same verb applied to Satan‘s minions. The expulsion is complete. [source]
Lit., the dragon, the great (dragon). [source]
Lit., the serpent, the old (serpent). For this habitual construction in John, see on 1 John 4:9. For ἀρχαῖος oldsee on 1 John 2:7, and compare “he was a murderer ἀπ ' ἀρχῆς fromthe beginning,” John 8:44; ἀρχή beginningbeing etymologically akin to ἀρχαῖος old The DevilSee on Matthew 4:1. [source]
See on Luke 10:18. [source]
Lit., he that deceiveth. See on 1 John 1:8. [source]
See on Luke 2:1The world with all its inhabitants. [source]
Lit., into. [source]
See on Matthew 4:1. [source]
Reverse Greek Commentary Search for Revelation 12:9
See on Matthew 4:1. The word is an adjective, meaning slanderous, but is almost invariably used in the New Testament as a noun, and with the definite article. The article is wanting only in 1 Peter 5:8; Acts 13:10; Revelation 12:9; and perhaps Revelation 20:2. It is of the very essence of the devilish nature to oppose Christ. Compare Matthew 16:23. [source]
Rev., correctly, the old things. See on 1 John 2:7, and see on Revelation 12:9. [source]
Comp. Mark 14:36; Romans 8:15. Ὁ πατήρ theFather, is not added in order to explain the Aramaic Abba for Greek readers. Rather the whole phrase Ἁββά ὁ πατήρ had passed into the early Christian prayers, the Aramaic title by which Christ addressed his Father (Mark 14:36) being very early united with the Greek synonym. Such combinations of Hebrew and Greek addresses having the same meaning were employed in rabbinical writings. Comp. also Revelation 9:11; Revelation 12:9. [source]
Primarily, wandering, roving. Ὁ πλάνος avagabond, hence deceiver or seducer. See 2 John 1:7, and comp. ὁ πλανῶν thedeceiver, used of Satan, Revelation 12:9; Revelation 20:10; τὸ πνεῦμα τῆς πλάνης thespirit of error, 1 John 4:6. Once in Paul, 2 Corinthians 6:8, and in lxx, Job 19:4; Jeremiah 23:32. Evil spirits animating the false teachers are meant. [source]
Lit., we lead ourselves astray. See on Mark 7:24; see on Matthew 27:63, Matthew 27:64; see on Judges 1:13. Not only do we err, we are responsible for it. The phrase only here in the New Testament. For the verb as applied to deceivers of various kinds, see Matthew 24:4; Revelation 2:20; Revelation 13:14; Revelation 19:20; Revelation 12:9; Revelation 20:3. Compare πλάνοι deceivers(2 John 1:7); πλάνη error(Judges 1:11; 1 John 4:6). [source]
Satan. See Revelation 12:9. The word is found only in Revelation. In the Septuagint, of the serpent into which Moses' rod was changed. In Isaiah 27:1; Ezekiel 29:3, of the crocodile or leviathan of Job 41:1. In Jeremiah 51:34, of a dragon. [source]
As often (Revelation 4:1; Revelation 6:2, Revelation 6:5, Revelation 6:8, etc.).A great red dragon (δρακων μεγας πυρρος drakōn megas purros). Homer uses this old word (probably from δερκομαι derkomai to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isaiah 51:9.; Job 26:12.), Behemoth (Job 40:15-24), Leviathan (Isaiah 27:1), the Serpent (Amos 9:2.). In Psalm 74:13 we read of “the heads of the dragons.” On πυρρος purros (red) see Revelation 6:4. Here (Revelation 12:9) and in Revelation 20:2 the great dragon is identified with Satan. See Dan 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 Old word from διαδεω diadeō (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 στεπανος stephanos (chaplet or wreath like the Latin corona as in Revelation 2:10), in N.T. only here, Revelation 13:1; Revelation 19:12. If Christ as Conqueror has “many diadems,” it is not strange that Satan should wear seven (ten in Revelation 13:1). [source]
Homer uses this old word (probably from δερκομαι derkomai to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isaiah 51:9.; Job 26:12.), Behemoth (Job 40:15-24), Leviathan (Isaiah 27:1), the Serpent (Amos 9:2.). In Psalm 74:13 we read of “the heads of the dragons.” On πυρρος purros (red) see Revelation 6:4. Here (Revelation 12:9) and in Revelation 20:2 the great dragon is identified with Satan. See Dan 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. [source]
First aorist active participle of διωκω diōkō to pursue, to chase, hostile pursuit here as in Matthew 5:10.; Matthew 10:23, etc. John now, after the “voice” in Revelation 12:10-13, returns to the narrative in Revelation 12:9. The child was caught away in Revelation 12:5, and now the woman (the true Israel on earth) is given deadly persecution. Perhaps events since a.d. 64 (burning of Rome by Nero) amply illustrated this vision, and they still do so. [source]
οπου Pou is interrogative adverb used here in an indirect question as in John 1:39. που Hopou is relative adverb referring to ο τρονος του Σατανα pou Satan‘s throne Satan not simply resided in Pergamum, but his “throne” or seat of power of king or judge (Matthew 19:28; Luke 1:32, Luke 1:52). The symbol of Asklepios was the serpent as it is of Satan (Revelation 12:9; Revelation 20:2). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of “rampant paganism” (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan. [source]
Precisely the description in Revelation 12:9, only the nominative is here retained, though in apposition with the accusative τον δρακοντα ton drakonta a frequent anacoluthon in the Apocalypse (Revelation 1:5, etc.). Swete calls it a parenthesis. [source]
The one in Revelation 9:1. and the one spoken of by the legion of demons in Luke 8:31 under the charge of the angel of the abyss (Apollyon, Revelation 9:11) who is either Satan himself or a kindred power. “Already he has been cast out of Heaven (Revelation 12:9), now he is cast out of the earth, and returns to his own place” (Swete). [source]
That is Satan (Revelation 12:3, Revelation 12:9).Of the beast (του τηριου tou thēriou). The first beast (Revelation 13:1, Revelation 13:12) and then just the beast (Revelation 13:14.; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2, Revelation 16:10), the brute force of the World-power represented by the Roman Empire” (Swete).Of the false prophet Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Accusative after εκρατησεν ekratēsen instead of the genitive as in Revelation 2:1. He has been behind the beast and the false prophet from the start. Now he is seized.The old serpent (ο οπις ο αρχαιος ho ophis ho archaios). Precisely the description in Revelation 12:9, only the nominative is here retained, though in apposition with the accusative τον δρακοντα ton drakonta a frequent anacoluthon in the Apocalypse (Revelation 1:5, etc.). Swete calls it a parenthesis.Which is The relative here relieves the construction and takes the place of ο καλουμενος ho kaloumenos in Revelation 12:9 before Διαβολος και ο Σατανας Diabolos kai ho Satanās bound him First aorist active indicative of δεω deō a thousand years Accusative of extent of time. Here we confront the same problem found in the 1260 days. In this book of symbols how long is a thousand years? All sorts of theories are proposed, none of which fully satisfy one. Perhaps Peter has given us the only solution open to us in 2 Peter 3:8 when he argues that “one day with the Lord is as a thousand years and a thousand years as one day.” It will help us all to remember that God‘s clock does not run by ours and that times and seasons and programs are with him. This wonderful book was written to comfort the saints in a time of great trial, not to create strife among them. [source]
The relative here relieves the construction and takes the place of ο καλουμενος ho kaloumenos in Revelation 12:9 before Διαβολος και ο Σατανας Diabolos kai ho Satanās bound him First aorist active indicative of δεω deō a thousand years Accusative of extent of time. Here we confront the same problem found in the 1260 days. In this book of symbols how long is a thousand years? All sorts of theories are proposed, none of which fully satisfy one. Perhaps Peter has given us the only solution open to us in 2 Peter 3:8 when he argues that “one day with the Lord is as a thousand years and a thousand years as one day.” It will help us all to remember that God‘s clock does not run by ours and that times and seasons and programs are with him. This wonderful book was written to comfort the saints in a time of great trial, not to create strife among them. [source]
First aorist active infinitive of purpose of πλαναω planaō Satan‘s chief task (chapter 12 to chapter 18, in particular Revelation 12:9; Revelation 13:14; Revelation 19:20; Revelation 20:3, Revelation 20:10). [source]
As in Revelation 19:20 with the two beasts, as he adds, “where are also the beast and the false prophet” Return to the prophetic future of Revelation 20:7, Revelation 20:8. For βασανιζω basanizō see Revelation 9:5; Revelation 14:10. For “day and night” (ημερας και νυκτος hēmeras kai nuktos) see Revelation 4:8; Revelation 7:15; Revelation 12:10; Revelation 14:11. For “for ever and ever” (εις τους αιωνας τον αιωνων eis tous aiōnas ton aiōnōn) see Revelation 1:6, Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 5:13; Revelation 7:12; Revelation 10:6; Revelation 11:15, etc. The devil was cast down from heaven (Revelation 12:9), then imprisoned (Revelation 20:2.), now he received his final doom. [source]
Return to the prophetic future of Revelation 20:7, Revelation 20:8. For βασανιζω basanizō see Revelation 9:5; Revelation 14:10. For “day and night” (ημερας και νυκτος hēmeras kai nuktos) see Revelation 4:8; Revelation 7:15; Revelation 12:10; Revelation 14:11. For “for ever and ever” (εις τους αιωνας τον αιωνων eis tous aiōnas ton aiōnōn) see Revelation 1:6, Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 5:13; Revelation 7:12; Revelation 10:6; Revelation 11:15, etc. The devil was cast down from heaven (Revelation 12:9), then imprisoned (Revelation 20:2.), now he received his final doom. [source]
The inhabited earth (γης gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause. [source]
He drops back to the narrative use of the first aorist active indicative of γεμιζω gemizō the fire Second aorist active indicative of βαλλω ballō See Genesis 19:24 (Sodom); Ezekiel 10:2 and Christ‘s bold metaphor in Luke 12:49. See this use of βαλλω ballō also in Revelation 8:7; Revelation 12:4, Revelation 12:9, Revelation 12:13; Revelation 14:19.Followed Came to pass naturally after the casting of fire on the earth. Same three elements in Revelation 4:5, but in different order (lightnings, voices, thunders), lightning naturally preceding thunder as some MSS. have it here. Perhaps πωναι phōnai the voices of the storm (wind, etc.). [source]
Second aorist active indicative of βαλλω ballō See Genesis 19:24 (Sodom); Ezekiel 10:2 and Christ‘s bold metaphor in Luke 12:49. See this use of βαλλω ballō also in Revelation 8:7; Revelation 12:4, Revelation 12:9, Revelation 12:13; Revelation 14:19. [source]
Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see John 17:6 This use of εκ ek after τηρεω tēreō in John 17:15, απο apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.Which is to come Agreeing with ωρας hōras (feminine), not with πειρασμου peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης epi tēs epoikoumenēs holēs). The inhabited earth (γης gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω katoikeō explaining “the whole world” just before. [source]
Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see John 17:6 This use of εκ ek after τηρεω tēreō in John 17:15, απο apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.Which is to come Agreeing with ωρας hōras (feminine), not with πειρασμου peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης epi tēs epoikoumenēs holēs). The inhabited earth (γης gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω katoikeō explaining “the whole world” just before. [source]
Agreeing with ωρας hōras (feminine), not with πειρασμου peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης epi tēs epoikoumenēs holēs). The inhabited earth (γης gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω katoikeō explaining “the whole world” just before. [source]