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주석[JFB] — 요한계시록 12장 · 여자와 용의 싸움

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1절 카드 ↗

1. This episode ( :- ) describes in detail the persecution of Israel and the elect Church by the beast, which had been summarily noticed, Revelation 11:7-10 , and the triumph of the faithful, and torment of the unfaithful. So also the sixteenth through twentieth chapters are the description in detail of the judgment on the beast, c., summarily noticed in Revelation 11:13 Revelation 11:18 . The beast in Revelation 11:18- : , c., is shown not to be alone, but to be the instrument in the hand of a greater power of darkness, Satan. That this is so, appears from the time of the eleventh chapter being the period also in which the events of the twelfth and thirteenth chapters take place, namely, 1260 days ( Revelation 12:6 Revelation 12:14 ; Revelation 13:5 ; compare Revelation 11:2 ; Revelation 11:3 ). great —in size and significance. wonder — Greek, "sign": significant of momentous truths. in heaven —not merely the sky, but the heaven beyond just mentioned, Revelation 11:3- : ; compare Revelation 11:3- : . woman clothed with the sun . . . moon under her feet —the Church, Israel first, and then the Gentile Church; clothed with Christ, "the Sun of righteousness." "Fair as the moon, clear as the sun." Clothed with the Sun, the Church is the bearer of divine supernatural light in the world. So the seven churches (that is, the Church universal, the woman) are represented as light-bearing candlesticks ( Revelation 1:12 ; Revelation 1:20 ). On the other hand, the moon, though standing above the sea and earth, is altogether connected with them and is an earthly light: sea, earth, and moon represent the worldly element, in opposition to the kingdom of God—heaven, the sun. The moon cannot disperse the darkness and change it into-day: thus she represents the world religion (heathenism) in relation to the supernatural world. The Church has the moon, therefore, under her feet; but the stars, as heavenly lights, on her head. The devil directs his efforts against the stars, the angels of the churches, about hereafter to shine for ever. The twelve stars, the crown around her head, are the twelve tribes of Israel [AUBERLEN]. The allusions to Israel before accord with this: compare Revelation 1:20- : , "the temple of God"; "the ark of His testament." The ark lost at the Babylonian captivity, and never since found, is seen in the "temple of God opened in heaven," signifying that God now enters again into covenant with His ancient people. The woman cannot mean, literally, the virgin mother of Jesus, for she did not flee into the wilderness and stay there for 1260 days, while the dragon persecuted the remnant of her seed ( Revelation 1:20- : ) [DE BURGH]. The sun, moon, and twelve stars, are emblematical of Jacob, Leah, or else Rachel, and the twelve patriarchs, that is, the Jewish Church: secondarily, the Church universal, having under her feet, in due subordination, the ever changing moon, which shines with a borrowed light, emblem of the Jewish dispensation, which is now in a position of inferiority, though supporting the woman, and also of the changeful things of this world, and having on her head the crown of twelve stars, the twelve apostles, who, however, are related closely to Israel's twelve tribes. The Church, in passing over into the Gentile world, is (1) persecuted; (2) then seduced, as heathenism begins to react on her. This is the key to the meaning of the symbolic woman, beast, harlot, and false prophet. Woman and beast form the same contrast as the Son of man and the beasts in Daniel. As the Son of man comes from heaven, so the woman is seen in heaven ( Revelation 1:20- : ). The two beasts arise respectively out of the sea (compare Daniel 7:3 ) and the earth ( Revelation 13:1 ; Revelation 13:11 ): their origin is not of heaven, but of earth earthy. Daniel beholds the heavenly Bridegroom coming visibly to reign. John sees the woman, the Bride, whose calling is heavenly, in the world, before the Lord's coming again. The characteristic of woman, in contradistinction to man, is her being subject, the surrendering of herself, her being receptive. This similarly is man's relation to God, to be subject to, and receive from, God. All autonomy of the human spirit reverses man's relation to God. Woman-like receptivity towards God constitutes faith. By it the individual becomes a child of God; the children collectively are viewed as "the woman." Humanity, in so far as it belongs to God, is the woman. Christ, the Son of the woman, is in Revelation 13:11- : emphatically called "the MAN-child" ( Greek, " huios arrheen, " "male-child"). Though born of a woman, and under the law for man's sake, He is also the Son of God, and so the HUSBAND of the Church. As Son of the woman, He is "'Son of man"; as male-child, He is Son of God, and Husband of the Church. All who imagine to have life in themselves are severed from Him, the Source of life, and, standing in their own strength, sink to the level of senseless beasts. Thus, the woman designates universally the kingdom of God; the beast, the kingdom of the world. The woman of whom Jesus was born represents the Old Testament congregation of God. The woman's travail-pains ( Revelation 13:11- : ) represent the Old Testament believers' ardent longings for the promised Redeemer. Compare the joy at His birth ( Revelation 13:11- : ). As new Jerusalem (called also "the woman," or "wife," Revelation 21:2 ; Revelation 21:9-12 ), with its twelve gates, is the exalted and transfigured Church, so the woman with the twelve stars is the Church militant. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

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하늘에 큰 징조가 나타났다. 여자가 태양을 입고 달을 발 아래 두었으며 머리에는 열두 별로 된 면류관을 쓰고 있었다. 이 여자는 교회를 가리키며, 먼저는 이스라엘, 그 다음에는 이방인 교회를 뜻한다. 그 교회는 의의 태양이신 그리스도를 입고 있다. 태양을 입었다 함은 교회가 세상에서 하나님의 초자연적 빛을 전달하는 자임을 나타낸다. 달은 땅과 바다와 연결된 세상의 빛으로서, 세상 종교를 상징한다. 교회는 달을 발 아래 두고 있다. 열두 별 면류관은 이스라엘 열두 지파를 가리킨다. 요한계시록에 나오는 이 '여자'는 신·구약의 하나 된 불가분의 교회를 의미한다.

원주석

2절 카드 ↗

2. pained — Greek, "tormented" ( basanizomene ). DE BURGH explains this of the bringing in of the first-begotten into the world AGAIN, when Israel shall at last welcome Him, and when "the man-child shall rule all nations with the rod of iron." But there is a plain contrast between the painful travailing of the woman here, and Christ's second coming to the Jewish Church, the believing remnant of Israel, " Before she travailed she brought forth . . . a MAN-CHILD," that is, almost without travail-pangs, she receives (at His second advent), as if born to her, Messiah and a numerous seed. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-12-2

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그 여자가 아이를 배어 해산의 고통과 진통으로 부르짖고 있었다. 이 해산의 고통은 구약 성도들이 약속된 구속자를 간절히 사모하던 열망을 나타낸다. 그리스도의 탄생에서 이 고통은 일차적으로 성취되었다.

원주석

3절 카드 ↗

3. appeared —"was seen." wonder — Greek, " semeion, " "sign." red —So A and Vulgate read. But B, C, and Coptic read, "of fire." In either case, the color of the dragon implies his fiery rage as a murderer from the beginning. His representative, the beast, corresponds, having seven heads and ten horns (the number of horns on the fourth beast of Daniel 7:7 ; Revelation 13:1 ). But there, ten crowns are on the ten horns (for before the end, the fourth empire is divided into ten kingdoms); here, seven crowns (rather, "diadems," Greek, " diademata, " not stephanoi, "wreaths") are upon his seven heads. In Daniel 7:4-7 the Antichristian powers up to Christ's second coming are represented by four beasts, which have among them seven heads, that is, the first, second, and fourth beasts having one head each, the third, four heads. His universal dominion as prince of this fallen world is implied by the seven diadems (contrast the "many diadems on Christ's head," Daniel 7:4-27.7.7- : , when coming to destroy him and his), the caricature of the seven Spirits of God. His worldly instruments of power are marked by the ten horns, ten being the number of the world. It marks his self-contradictions that he and the beast bear both the number seven (the divine number) and ten (the world number). return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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또 다른 징조가 하늘에 나타났다. 크고 붉은 용이 있는데 머리가 일곱이요 뿔이 열이라 그 여러 머리에 면류관을 쓰고 있었다. 붉은 색은 용의 살인적인 분노를 나타낸다. 그 일곱 관(왕관)은 세상의 군주로서 온 세상을 통치하려는 자처를 의미하나, 이는 그리스도의 많은 면류관에 대한 왜곡된 모방에 불과하다. 열 뿔은 세계적인 힘을 상징하는 숫자 10을 나타낸다.

원주석

4절 카드 ↗

4. drew — Greek, present tense, "draweth," "drags down." His dragging down the stars with his tail (lashed back and forward in his fury) implies his persuading to apostatize, like himself, and to become earthy, those angels and also once eminent human teachers who had formerly been heavenly (compare Revelation 12:1 ; Revelation 1:20 ; Isaiah 14:12 ). stood —"stands" [ALFORD]: perfect tense, Greek, " hesteken. " ready to be delivered —"about to bring forth." for to devour, &c.—"that when she brought forth, he might devour her child." So the dragon, represented by his agent Pharaoh (a name common to all the Egyptian kings, and meaning, according to some, crocodile, a reptile like the dragon, and made an Egyptian idol), was ready to devour Israel's males at the birth of the nation. Antitypically the true Israel, Jesus, when born, was sought for destruction by Herod, who slew all the males in and around Bethlehem. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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용의 꼬리가 하늘의 별 삼분의 일을 끌어다가 땅에 던졌다. 꼬리로 별들을 쓸어내린다 함은 용이 한때 하늘적이었던 천사들과 뛰어난 인간 교사들을 타락시켜 땅의 것이 되게 함을 암시한다. 용은 여자 앞에 서서 아이를 낳으면 삼키려 하였다. 이는 파라오가 이스라엘의 아이들을 삼키려 한 것과 유사하며, 헤롯이 탄생하신 예수를 멸하려 한 것의 예표이다.

원주석

5절 카드 ↗

5. man-child — Greek, "a son, a male." On the deep significance of this term, see on :- . rule — Greek, " poimainein, " "tend as a shepherd"; (see on Revelation 2:27 ). rod of iron —A rod is for long-continued obstinacy until they submit themselves to obedience [BENGEL]: Revelation 2:27 ; Psalms 2:9 , which passages prove the Lord Jesus to be meant. Any interpretation which ignores this must be wrong. The male son's birth cannot be the origin of the Christian state (Christianity triumphing over heathenism under Constantine), which was not a divine child of the woman, but had many impure worldly elements. In a secondary sense, the ascending of the witnesses up to heaven answers to Christ's own ascension, "caught up unto God, and unto His throne": as also His ruling the nations with a rod of iron is to be shared in by believers ( Psalms 2:9- : ). What took place primarily in the case of the divine Son of the woman, shall take place also in the case of those who are one with Him, the sealed of Israel ( Psalms 2:9- : ), and the elect of all nations, about to be translated and to reign with Him over the earth at His appearing. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-12-5

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여자가 아들, 곧 남자아이를 낳았으니 이는 장차 철장으로 만국을 다스릴 분이다. 그 아이는 하나님께로, 곧 그분의 보좌로 이끌려 올라갔다. 이 남자아이는 분명히 주 예수 그리스도를 가리킨다. 철장으로 다스린다는 것은 시편 2편 9절에 나타난 표현이며, 이를 주님 예수께 적용해야 함은 의심할 여지가 없다.

원주석

6절 카드 ↗

6. woman fled —Mary's flight with Jesus into Egypt is a type of this. where she hath —So C reads. But A and B add "there." a place —that portion of the heathen world which has received Christianity professedly, namely, mainly the fourth kingdom, having its seat in the modern Babylon, Rome, implying that all the heathen world would not be Christianized in the present order of things. prepared of God —literally, " from God." Not by human caprice or fear, but by the determined counsel and foreknowledge of God, the woman, the Church, fled into the wilderness. they should feed her — Greek, "nourish her." Indefinite for, "she should be fed." The heathen world, the wilderness, could not nourish the Church, but only afford her an outward shelter. Here, as in :- , and elsewhere, the third person plural refers to the heavenly powers who minister from God nourishment to the Church. As Israel had its time of first bridal love, on its first going out of Egypt into the wilderness, so the Christian Church's wilderness -time of first love was the apostolic age, when it was separate from the Egypt of this world, having no city here, but seeking one to come; having only a place in the wilderness prepared of God ( Revelation 12:6 ; Revelation 12:14 ). The harlot takes the world city as her own, even as Cain was the first builder of a city, whereas the believing patriarchs lived in tents. Then apostate Israel was the harlot and the young Christian Church the woman; but soon spiritual fornication crept in, and the Church in the seventeenth chapter is no longer the woman, but the harlot, the great Babylon, which, however, has in it hidden the true people of God ( Revelation 18:4 ). The deeper the Church penetrated into heathendom, the more she herself became heathenish. Instead of overcoming, she was overcome by the world [AUBERLEN]. Thus, the woman is "the one inseparable Church of the Old and New Testament" [HENGSTENBERG], the stock of the Christian Church being Israel (Christ and His apostles being Jews), on which the Gentile believers have been grafted, and into which Israel, on her conversion, shall be grafted, as into her own olive tree. During the whole Church-historic period, or "times of the Gentiles," wherein "Jerusalem is trodden down of the Gentiles," there is no believing Jewish Church, and therefore, only the Christian Church can be "the woman." At the same time there is meant, secondarily, the preservation of the Jews during this Church-historic period, in order that Israel, who was once "the woman," and of whom the man-child was born, may become so again at the close of the Gentile times, and stand at the head of the two elections, literal Israel, and spiritual Israel, the Church elected from Jews and Gentiles without distinction. Ezekiel 20:35 ; Ezekiel 20:36 , "I will bring you into the wilderness of the people ( Hebrew, ' peoples '), and there will I plead with you . . . like as I pleaded with your fathers in the wilderness of Egypt" (compare Notes, see on Ezekiel 20:36- : ): not a wilderness literally and locally, but spiritually a state of discipline and trial among the Gentile " peoples, " during the long Gentile times, and one finally consummated in the last time of unparalleled trouble under Antichrist, in which the sealed remnant ( Revelation 7:1-8 ) who constitute "the woman," are nevertheless preserved "from the face of the serpent" ( Revelation 12:14 ). thousand two hundred and threescore days —anticipatory of Revelation 12:14- : , where the persecution which caused her to flee is mentioned in its place: Revelation 12:14- : gives the details of the persecution. It is most unlikely that the transition should be made from the birth of Christ to the last Antichrist, without notice of the long intervening Church-historical period. Probably the 1260 days, or periods, representing this long interval, are RECAPITULATED on a shorter scale analogically during the last Antichrist's short reign. They are equivalent to three and a half years, which, as half of the divine number seven, symbolize the seeming victory of the world over the Church. As they include the whole Gentile times of Jerusalem's being trodden of the Gentiles, they must be much longer than 1260 years; for, above several centuries more than 1260 years have elapsed since Jerusalem fell. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

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여자는 광야로 도망쳤다. 그곳에는 하나님께서 그녀를 위해 마련하신 처소가 있어 천이백육십 일 동안 먹이심을 받게 되었다. 이 도피는 성령의 정하신 뜻에 따른 것이지 인간적 두려움이나 우연의 결과가 아니다. 광야는 하나님 없는 이방 세계로서, 교회가 이 세상 나라들 가운데서 보호받으나 이방 세계가 교회를 영적으로 양육할 수 없음을 나타낸다. 이 천이백육십 일은 이방인의 때 전체를 포괄하는 긴 시간을 상징한다.

원주석

7절 카드 ↗

7. In Job 1:6-11 ; Job 2:1-6 , Satan appears among the sons of God, presenting himself before God in heaven, as the accuser of the saints: again in Zechariah 3:1 ; Zechariah 3:2 . But at Christ's coming as our Redeemer, he fell from heaven, especially when Christ suffered, rose again, and ascended to heaven. When Christ appeared before God as our Advocate, Satan, the accusing adversary, could no longer appear before God against us, but was cast out judicially ( Romans 8:33 ; Romans 8:34 ). He and his angels henceforth range through the air and the earth, after a time (namely, the interval between the ascension and the second advent) about to be cast hence also, and bound in hell. That "heaven" here does not mean merely the air, but the abode of angels, appears from Revelation 12:9 ; Revelation 12:10 ; Revelation 12:12 ; 1 Kings 22:19-22 . there was — Greek, "there came to pass," or "arose." war in heaven —What a seeming contradiction in terms, yet true! Contrast the blessed result of Christ's triumph, Luke 19:38 , "peace in heaven." Luke 19:38- : , "made peace through the blood of His cross, by Him to reconcile all things unto Himself; whether . . . things in earth, or things in heaven. " Michael and his angels . . . the dragon . . . and his angels —It was fittingly ordered that, as the rebellion arose from unfaithful angels and their leader, so they should be encountered and overcome by faithful angels and their archangel, in heaven. On earth they are fittingly encountered, and shall be overcome, as represented by the beast and false prophet, by the Son of man and His armies of human saints ( Luke 19:38- : ). The conflict on earth, as in Luke 19:38- : , has its correspondent conflict of angels in heaven. Michael is peculiarly the prince, or presiding angel, of the Jewish nation. The conflict in heaven, though judicially decided already against Satan from the time of Christ's resurrection and ascension, receives its actual completion in the execution of judgment by the angels who cast out Satan from heaven. From Christ's ascension he has no standing-ground judicially against the believing elect. Luke 19:38- : , "I beheld (in the earnest of the future full fulfilment given in the subjection of the demons to the disciples) Satan as lightning fall from heaven." As Michael fought before with Satan about the body of the mediator of the old covenant ( Luke 19:38- : ), so now the mediator of the new covenant, by offering His sinless body in sacrifice, arms Michael with power to renew and finish the conflict by a complete victory. That Satan is not yet actually and finally cast out of heaven, though the judicial sentence to that effect received its ratification at Christ's ascension, appears from Luke 19:38- : , "spiritual wickedness in high ( Greek, ' heavenly ') places." This is the primary Church-historical sense here. But, through Israel's unbelief, Satan has had ground against that, the elect nation, appearing before God as its accuser. At the eve of its restoration, in the ulterior sense, his standing-ground in heaven against Israel, too, shall be taken from him, "the Lord that hath chosen Jerusalem" rebuking him, and casting him out from heaven actually and for ever by Michael, the prince, or presiding angel of the Jews. Thus Luke 19:38- : is strictly parallel, Joshua, the high priest, being representative of his nation Israel, and Satan standing at God's fight hand as adversary to resist Israel's justification. Then, and not till then, fully ( Revelation 12:10 , "NOW," &c.) shall ALL things be reconciled unto Christ IN HEAVEN ( Colossians 1:20 ), and there shall be peace in heaven ( Colossians 1:20- : ). against —A, B, and C read, "with." return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-12-7

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하늘에서 전쟁이 있었다. 미가엘과 그의 천사들이 용과 싸웠고 용과 그의 부하들도 맞서 싸웠다. 이 하늘 전쟁은 욥기 1~2장, 스가랴 3장에 나타난 것처럼 사탄이 하나님 앞에서 성도를 고발하던 것이 그리스도의 구속으로 말미암아 종결되는 사건이다. 그리스도의 죽음, 부활, 승천으로 우리의 변호자 그리스도께서 하나님 앞에 나타나심으로써 고발자 사탄은 더 이상 설 자리를 잃게 되었다.

원주석

8절 카드 ↗

8. prevailed not —A and Coptic read, " He prevailed not." But B and C read as English Version. neither —A, B, and C read, "not even" ( Greek, " oude "): a climax. Not only did they not prevail, but not even their place was found any more in heaven. There are four gradations in the ever deeper downfall of Satan: (1) He is deprived of his heavenly excellency, though having still access to heaven as man's accuser, up to Christ's first coming. As heaven was not fully yet opened to man ( John 3:13 ), so it was not yet shut against Satan and his demons. The Old Testament dispensation could not overcome him. (2) From Christ, down to the millennium, he is judicially cast out of heaven as the accuser of the elect, and shortly before the millennium loses his power against Israel, and has sentence of expulsion fully executed on him and his by Michael. His rage on earth is consequently the greater, his power being concentrated on it, especially towards the end, when "he knoweth that he hath but a short time" ( John 3:13- : ). (3) He is bound during the millennium ( John 3:13- : ). (4) After having been loosed for a while, he is cast for ever into the lake of fire. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

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용이 이기지 못하여 다시는 하늘에 그들이 있을 곳을 찾아볼 수 없었다. 사탄의 몰락에는 네 단계가 있다. (1) 그리스도의 초림 때까지 하늘에 접근할 수 있었으나 하늘에서의 탁월함을 박탈당함. (2) 그리스도 이후 천년왕국까지 하늘에서의 고발자 지위를 법적으로 박탈당함. (3) 천년왕국 동안 결박됨. (4) 잠시 풀린 후 영원히 불못에 던져짐.

원주석

9절 카드 ↗

9. that old serpent —alluding to Genesis 3:1 ; Genesis 3:4 . Devil —the Greek, for "accuser," or "slanderer." Satan —the Hebrew for "adversary," especially in a court of justice. The twofold designation, Greek and Hebrew, marks the twofold objects of his accusations and temptations, the elect Gentiles and the elect Jews. world — Greek, "habitable world." return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-12-9

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큰 용이 내쫓겼다. 그는 옛 뱀, 마귀, 사탄이라고도 하며 온 세상을 미혹하는 자이다. 이중 명칭(헬라어와 히브리어)은 그의 이중적 표적, 즉 이방인 택자와 유대인 택자를 가리킨다.

원주석

10절 카드 ↗

10. Now — Now that Satan has been cast out of heaven. Primarily fulfilled in part at Jesus' resurrection and ascension, when He said ( :- ), "All power [ Greek, ' exousia, ' 'authority,' as here; see below] is given unto Me in heaven and in earth"; connected with :- , "Her child was caught up unto God and to His throne. " In the ulterior sense, it refers to the eve of Christ's second coming, when Israel is about to be restored as mother-church of Christendom, Satan, who had resisted her restoration on the ground of her unworthiness, having been cast out by the instrumentality of Michael, Israel's angelic prince (see on :- ). Thus this is parallel, and the necessary preliminary to the glorious event similarly expressed, :- , "The kingdom of this world is become (the very word here, Greek, ' egeneto, ' 'is come,' 'hath come to pass') our Lord's and His Christ's," the result of Israel's resuming her place. salvation, c.— Greek, " the salvation (namely, fully, finally, and victoriously accomplished, Hebrews 9:28 compare Luke 3:6 , yet future; hence, not till now do the blessed raise the fullest hallelujah for salvation to the Lamb, Revelation 7:10 ; Revelation 19:1 ) the power ( Greek, ' dunamis '), and the authority ( Greek, ' exousia '; ' legitimate power '; see above ) of His Christ." accused them before our God day and night —Hence the need that the oppressed Church, God's own elect (like the widow, continually coming, so as even to weary the unjust judge), should cry day and night unto Him. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-12-10

Source

그때 하늘에서 큰 음성이 들렸다. "이제 우리 하나님의 구원과 능력과 나라와 그분의 그리스도의 권세가 이루어졌다." 이 구원은 히브리서 9장 28절과 누가복음 3장 6절에 비추어 아직 완전히 이루어지지 않고 있었기에, 이제 비로소 성도들이 어린양께 가장 충만한 할렐루야를 드린다. "밤낮으로 우리 하나님 앞에서 그들을 고발하던 자가 쫓겨났다."

원주석

11절 카드 ↗

11. they —emphatic in the Greek. "They" in particular. They and they alone. They were the persons who overcame. overcame — ( Romans 8:33 ; Romans 8:34 ; Romans 8:37 ; Romans 16:20 ). him — ( 1 John 2:14 ; 1 John 2:15 ). It is the same victory (a peculiarly Johannean phrase) over Satan and the world which the Gospel of John describes in the life of Jesus, his Epistle in the life of each believer, and his Apocalypse in the life of the Church. by, c.— Greek ( dia to haima accusative, not genitive case, as English Version would require, compare 1 John 2:15- : ), " on account of (on the ground of) the blood of the Lamb"; "because of"; on account of and by virtue of its having been shed. Had that blood not been shed, Satan's accusations would have been unanswerable; as it is, that blood meets every charge. SCHOTTGEN mentions the Rabbinical tradition that Satan accuses men all days of the year, except the day of atonement. TITTMANN takes the Greek " dia, " as it often means, out of regard to the blood of the Lamb; this was the impelling cause which induced them to undertake the contest for the sake of it; but the view given above is good Greek, and more in accordance with the general sense of Scripture. by the word of their testimony — Greek, "on account of the word of their testimony." On the ground of their faithful testimony, even unto death, they are constituted victors. Their testimony evinced their victory over him by virtue of the blood of the Lamb. Hereby they confess themselves worshippers of the slain Lamb and overcome the beast, Satan's representative; an anticipation of 1 John 2:15- : , "them that had gotten the victory over the beast" (compare Revelation 13:15 ; Revelation 13:16 ). unto — Greek, " achri, " "even as far as." They carried their not-love of life as far as even unto death. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-12-11

Source

성도들은 어린양의 피와 자기들이 증언하는 말씀으로 그를 이겼다. '피로 말미암아'는 헬라어 원문에서 '피 때문에', 즉 '피의 덕분으로' 라는 뜻으로, 어린양의 피가 흘려진 것이 사탄의 모든 고발을 논박하는 근거가 된다. '자기들의 생명을 아끼지 아니하여 죽기까지 하였다'는 것은 그들이 얼마나 삶을 포기하였는지를 보여준다.

원주석

12절 카드 ↗

12. Therefore —because Satan is cast out of heaven ( Revelation 12:9 ). dwell —literally, "tabernacle." Not only angels and the souls of the just with God, but also the faithful militant on earth, who already in spirit tabernacle in heaven, having their home and citizenship there, rejoice that Satan is cast out of their home. "Tabernacle" for dwell is used to mark that, though still on the earth, they in spirit are hidden "in the secret of God's tabernacle. " They belong not to the world, and, therefore, exult in judgment having been passed on the prince of this world. the inhabiters of —So ANDREAS reads. But A, B, and C omit. The words probably, were inserted from Revelation 12:9- : . is come down —rather as Greek, " catebee, " "is gone down"; John regarding the heaven as his standing-point of view whence he looks down on the earth. unto you — earth and sea, with their inhabitants; those who lean upon, and essentially belong to, the earth (contrast Revelation 12:9- : , Margin, with John 3:31 ; John 8:23 ; Philippians 3:19 ) and its sea -like troubled politics. Furious at his expulsion from heaven, and knowing that his time on earth is short until he shall be cast down lower, when Christ shall come to set up His kingdom ( Revelation 20:1 ; Revelation 20:2 ), Satan concentrates all his power to destroy as many souls as he can. Though no longer able to accuse the elect in heaven, he can tempt and persecute on earth. The more light becomes victorious, the greater will be the struggles of the powers of darkness; whence, at the last crisis, Antichrist will manifest himself with an intensity of iniquity greater than ever before. short time — Greek, " kairon, " "season": opportunity for his assaults. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-12-12

Source

그러므로 하늘과 그 안에 거하는 자들은 즐거워하라. 그러나 땅과 바다는 화 있도다. 마귀가 자기 때가 얼마 남지 않은 것을 알고 크게 분노하여 너희에게로 내려왔기 때문이다. 하늘에서 쫓겨난 사탄은 더 이상 택자를 고발할 수 없게 되었으나 지상에서 그만큼 더 거세게 공격한다. 빛이 승리할수록 어둠의 세력의 발버둥은 더욱 심해지며, 특히 마지막에는 적그리스도를 통해 전례 없는 죄악이 드러날 것이다.

원주석

13절 카드 ↗

13. Resuming from :- the thread of the discourse, which had been interrupted by the episode, Revelation 12:7-12 (giving in the invisible world the ground of the corresponding conflict between light and darkness in the visible world), this verse accounts for her flight into the wilderness ( Revelation 12:7-66.12.12- : ). return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-12-13

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용이 자기가 땅으로 내쫓긴 것을 알고, 남자아이를 낳은 여자를 박해하였다. 이 절은 12장 6절의 여자의 광야 도피로 이어지는 문맥을 재개하며, 7~12절의 하늘 삽화가 그 근거를 제시하였음을 보여준다.

원주석

14절 카드 ↗

14. were given —by God's determinate appointment, not by human chances ( :- ). two — Greek, " the two wings of the great eagle." Alluding to :- : proving that the Old Testament Church, as well as the New Testament Church, is included in "the woman." All believers are included ( Isaiah 40:30 ; Isaiah 40:31 ). The great eagle is the world power; in Ezekiel 17:3 ; Ezekiel 17:7 , Babylon and Egypt: in early Church history, Rome, whose standard was the eagle, turned by God's providence from being hostile into a protector of the Christian Church. As "wings" express remote parts of the earth, the two wings may here mean the east and west divisions of the Roman empire. wilderness —the land of the heathen, the Gentiles: in contrast to Canaan, the pleasant and glorious land. God dwells in the glorious land; demons (the rulers of the heathen world, Revelation 9:20 ; 1 Corinthians 10:20 ), in the wilderness. Hence Babylon is called the desert of the sea, 1 Corinthians 10:20- : (referred to also in Revelation 14:8 ; Revelation 18:2 ). Heathendom, in its essential nature, being without God, is a desolate wilderness. Thus, the woman's flight into the wilderness is the passing of the kingdom of God from the Jews to be among the Gentiles (typified by Mary's flight with her child from Judea into Egypt). The eagle flight is from Egypt into the wilderness. The Egypt meant is virtually stated ( Revelation 11:8 ) to be Jerusalem, which has become spiritually so by crucifying our Lord. Out of her the New Testament Church flees, as the Old Testament Church out of the literal Egypt; and as the true Church subsequently is called to flee out of Babylon (the woman become an harlot, that is, the Church become apostate) [AUBERLEN]. her place —the chief seat of the then world empire, Rome. The Acts of the Apostles describe the passing of the Church from Jerusalem to Rome. The Roman protection was the eagle wing which often shielded Paul, the great instrument of this transmigration, and Christianity, from Jewish opponents who stirred up the heathen mobs. By degrees the Church had "her place" more and more secure, until, under Constantine, the empire became Christian. Still, all this Church-historical period is regarded as a wilderness time, wherein the Church is in part protected, in part oppressed, by the world power, until just before the end the enmity of the world power under Satan shall break out against the Church worse than ever. As Israel was in the wilderness forty years, and had forty-two stages in her journey, so the Church for forty-two months, three and a half years or times [literally, seasons, used for years in Hellenistic Greek (MOERIS, the Atticist), Greek, " kairous, " Daniel 7:25 ; Daniel 12:7 ], or 1260 days ( Daniel 12:7- : ) between the overthrow of Jerusalem and the coming again of Christ, shall be a wilderness sojourner before she reaches her millennial rest (answering to Canaan of old). It is possible that, besides this Church-historical fulfilment, there may be also an ulterior and narrower fulfilment in the restoration of Israel to Palestine, Antichrist for seven times (short periods analogical to the longer ones) having power there, for the former three and a half times keeping covenant with the Jews, then breaking it in the midst of the week, and the mass of the nation fleeing by a second Exodus into the wilderness, while a remnant remains in the land exposed to a fearful persecution (the "144,000 sealed of Israel," Revelation 7:1-8 ; Revelation 14:1 , standing with the Lamb, after the conflict is over, on Mount Zion: "the first-fruits" of a large company to be gathered to Him) [DE BURGH]. These details are very conjectural. In Daniel 7:25 ; Daniel 12:7 , the subject, as perhaps here, is the time of Israel's calamity. That seven times do not necessarily mean seven years, in which each day is a year, that is, 2520 years, appears from Nebuchadnezzar's seven times ( Daniel 12:7- : ), answering to Antichrist, the beast's duration. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-12-14

Source

여자에게 큰 독수리의 두 날개가 주어졌다. 이는 출애굽기 19장 4절의 언약을 상기시키며, 구약 교회뿐만 아니라 신약 교회도 포함됨을 보여준다. 큰 독수리는 세상 권력이며, 초대교회 역사에서는 로마가 하나님의 섭리에 의해 적국에서 기독교의 보호자로 바뀌었다. 광야는 이방 세계로서, 하나님께서 계신 '영광의 땅'과 대비된다. 그 기간은 한 때와 두 때와 반 때, 즉 천이백육십 일이다.

원주석

15절 카드 ↗

15, 16. flood — Greek, "river" (compare Exodus 2:3 ; Matthew 2:20 ; and especially Matthew 2:20- : ). The flood, or river, is the stream of Germanic tribes which, pouring on Rome, threatened to destroy Christianity. But the earth helped the woman, by swallowing up the flood. The earth, as contradistinguished from water, is the world consolidated and civilized. The German masses were brought under the influence of Roman civilization and Christianity [AUBERLEN]. Perhaps it includes also, generally, the help given by earthly powers (those least likely, yet led by God's overruling providence to give help) to the Church against persecutions and also heresies, by which she has been at various times assailed. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rev-12-15

Source

뱀이 여자를 떠내려 보내려고 입에서 강물 같은 물을 내뿜었다. 이 물은 여자를 삼키려는 상징적 위협이다.

원주석

17절 카드 ↗

17. wroth with — Greek, " at. " went — Greek, "went away. " the remnant of her seed —distinct in some sense from the woman herself. Satan's first effort was to root out the Christian Church, so that there should be no visible profession of Christianity. Foiled in this, he wars ( Revelation 11:7 ; Revelation 13:7 ) against the invisible Church, namely, "those who keep the commandments of God, and have the testimony of Jesus" (A, B, and C omit "Christ"). These are "the remnant," or rest of her seed, as distinguished from her seed, "the man-child" ( Revelation 12:5 ), on one hand, and from mere professors on the other. The Church, in her beauty and unity (Israel at the head of Christendom, the whole forming one perfect Church), is now not manifested, but awaiting the manifestations of the sons of God at Christ's coming. Unable to destroy Christianity and the Church as a whole, Satan directs his enmity against true Christians, the elect remnant: the others he leaves unmolested. return to ' Top of Page ' Revelation Rev 11 Revelation Rev Revelation Rev 13 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Revelation 12". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ revelation-12.html. 1871-8. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Book

Pericope (part_of)

절 (explains)

bible-text/rev-12-17

Source

용이 여자에게 분노하여 여자의 남은 자손, 곧 하나님의 계명을 지키며 예수의 증언을 굳게 붙드는 자들과 더불어 싸우려고 떠나갔다. 여자의 남은 자손은 단순한 형식적 신자들이 아니라, 하나님의 계명을 지키고 예수의 증언을 지키는 참된 신자들을 가리킨다. 사탄은 기독교와 교회 전체를 근절시키려는 첫 번째 시도가 좌절되자, 이제 보이지 않는 교회, 즉 남은 자에 대해 전쟁을 벌인다.

원주석

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