Lexicon

Then

Καὶ

(Kai)

Conjunction



And, even, also, namely.

another

ἄλλο

(allo)

Adjective - Nominative Neuter Singular



Other, another (of more than two), different. A primary word; 'else, ' i.e. Different.

sign

σημεῖον

(sēmeion)

Noun - Nominative Neuter Singular



Neuter of a presumed derivative of the base of semaino; an indication, especially ceremonially or supernaturally.

appeared

ὤφθη

(ōphthē)

Verb - Aorist Indicative Passive - 3rd Person Singular



Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

in

ἐν

(en)

Preposition



In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

heaven:

οὐρανῷ

(ouranō)

Noun - Dative Masculine Singular



Perhaps from the same as oros; the sky; by extension, heaven; by implication, happiness, power, eternity; specially, the Gospel.

a huge

μέγας

(megas)

Adjective - Nominative Masculine Singular



Large, great, in the widest sense.

red

πυρρός

(pyrros)

Adjective - Nominative Masculine Singular



Red, fire-colored. From pur; fire-like, i.e., flame- colored.

dragon

δράκων

(drakōn)

Noun - Nominative Masculine Singular



A dragon or huge serpent; met: Satan. Probably from an alternate form of derkomai; a fabulous kind of serpent.

[with]

ἔχων

(echōn)

Verb - Present Participle Active - Nominative Masculine Singular



To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

seven

ἑπτὰ

(hepta)

Adjective - Accusative Feminine Plural



Seven. A primary number; seven.

heads,

κεφαλὰς

(kephalas)

Noun - Accusative Feminine Plural



From the primary kapto; the head, literally or figuratively.

ten

δέκα

(deka)

Adjective - Accusative Neuter Plural



Ten. A primary number; ten.

horns,

κέρατα

(kerata)

Noun - Accusative Neuter Plural



From a primary kar; a horn.

and

καὶ

(kai)

Conjunction



And, even, also, namely.

seven

ἑπτὰ

(hepta)

Adjective - Accusative Neuter Plural



Seven. A primary number; seven.

royal crowns

διαδήματα

(diadēmata)

Noun - Accusative Neuter Plural



A head-wreath, crown, diadem. From a compound of dia and deo; a 'diadem'.

on

ἐπὶ

(epi)

Preposition



On, to, against, on the basis of, at.

his

αὐτοῦ

(autou)

Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular



He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

heads.

κεφαλὰς

(kephalas)

Noun - Accusative Feminine Plural



From the primary kapto; the head, literally or figuratively.

And there appeared

And another sign was seen in the heaven; and behold a great red dragon.

(3). . .--Better,This, too, is a sign, and has a meaning. The dragon stands for some dread and hostile power. "The dragon is that fabulous monster of whom ancient poets told, as large in size, coiled like a snake, blood red in colour . . . insatiable in voracity, and ever athirst for human blood"--a fit emblem of him whom our Lord declared to be a murderer from the beginning; for the dragon is intended here to describe him who, in Revelation 12:9 , is also said to be that old serpent, called the Devil and Satan. The red colour is the colour of flame and blood, and the symbol of destruction and slaughter. The dragon is the emblem of the evil spirit, the devil, the perpetual antagonist of good, the persecutor of the Church in all ages (comp. Psalm 74:13 ): just as the dragon is sometimes employed to represent the Egyptian power, the ancient foe of Israel ( Isaiah 51:9 Ezekiel 29:3 ).

Having seven heads and ten horns, and seven crowns (diadems) upon his heads.--This is the further description of the dragon. He is one, yet diverse; one, as an evil spirit; diverse, in the varieties of his power. The woman is hut one: but her foe is multiform; she has one trust to keep, one work to do, and can but fulfil it in her Master's way: evil is bound by no law, regards no scruple, and exerts its power through any channel and by every means. Is there not also an assumption of divine similitude here in the use of the number seven? It is at least the representation of the great and world-wide power which he exercises as the prince of this world, whose kingdom is in much a parody of the true kingdom. The whole description should be compared with the account given of the beast in Revelation 17:3; Revelation 17:7; Revelation 17:10; Revelation 17:12. There the seven heads are explained as seven kings, and the heads here are crowned; the ten horns are also explained as ten kings. The sevenfold kingship and the tenfold power of the world are thus described as belonging to the dragon. The picture here, as the picture of the wild beast in Revelation 17, represents, as concentrated into a single hostile form, all the varying forces and successive empires which have opposed or oppressed the people of God, and sought to destroy their efforts for good: for all evil has its root in a spirit at enmity with God. Hence the dragon appears armed with all the insignia of those sovereignties and powers which have been animated by this spirit.

Verse 3.

And there appeared another wonder in heaven;

and there was seen another sign in heaven

In heaven

in the space above

heaven."

Red

"Dragon"

δράκων

δράκων

tannin

leviathan

kephir

nachash

attud

pethen

Tannin

δράκων

κῆτος

tannim

tannim

tan

tannin

dragon

Having seven heads and ten horns.

seven

ten

And seven crowns upon his heads;

seven diadems

διαδήματα

στέφανος

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(Revised Version). (See on ver. 1.) The appearance seen is not a representation of the devil as he actually is, but the sign - the dragon - is figurative and descriptive of the particular characteristics now about to be exhibited.- most likely merely, where he could be easily seen. Wordsworth, however, says, "Because the power here represented assails the Church, the kingdom ofAnd behold a great red dragon. His identity is established by ver. 9, where he is called "the great dragon, the old serpent, the devil, Satan, the deceiver."; no doubt to enhance his terrible appearance; suggestive of his murderous, destructive character.,) in the New Testament occurs only in this book. In the Old Testament the word is of frequent occurrence. In the LXX.is used seventeen times to express the Hebrew(a sea or land monster, especially a crocodile or serpent); five times it stands for; twice it represents(young lion); twice(serpent); once(he-goat); and once(python).(singular) is always rendered byexcept in Genesis 1:21 , where we find; but twice it is corrupted into(viz. Ezekiel 29:3 Ezekiel 32:2 ). The latter word,, is the plural of(a jackal), and is found only in the plural; but once it is found corrupted into Lamentations 4:3 ). There is no doubt as to the signification of the appearance. The, is, in the Old Testament, invariably a symbol of what is harmful, tyrannous, murderous. It is a hideous, sanguinary monster, sometimes inhabiting the sea, sometimes the desolate places of the earth, always "seeking whom it may devour." In some passages it refers to Pharaoh ( Psalm 74:13 ; cf. Ezekiel 29:3 Ezekiel 32:2 ); in others it is a type of what is noxious or desolate ( Job 7:12 Jeremiah 9:11 , etc.). In Isaiah 27:1 we have the combination, "leviathan the piercing serpent, even leviathan that crooked serpent;... the dragon that is in the sea."The description of the beasts in Revelation 12-17 , is evidently derived from the vision of Daniel (7.), although the details differ. It seems reasonable to conclude, therefore, that the interpretation generally should follow the same lines as that applied to the Old Testament symbols, with which the writer was so familiar. The appearances described in Daniel are universally considered to typify various worldly powers which oppressed the Church and nation of the Jews. Similarly here the symbolism seems intended to portray the opposition of the devil to the Church of God, working through the power of the world. The heads and horns are both declared in Revelation 17:10, 12 to typify kingdoms - in what way we shall presently see ( Revelation 17:10 ). The numbersandare both symbolical of completeness (see Revelation 1:4 Revelation 17:3 ). We have, therefore, in this picture of the dragon, the idea of the full and complete power of the world arrayed on earth against God and his Church. This power, connected with and derived from the devil, the prince of this world ( John 12:31 ), is often alluded to by St. John as being opposed to, or in contrast with, the godly (see John 7:7 1 John 5:4 , etc.).(Revised Version). That is, the kingly crown, the symbol of sovereignty, worn by the dragon to denote his power as "prince of this world." The wordis found in the New Testament only here and Revelation 13:1 and Revelation 19:12. It is not the, the crown of victory worn by the saints (see Revelation 2:10 Revelation 6:2 , etc.). No account is given of the disposition and arrangement of the heads, horns, and diadems; nor is it necessary. The seven crowned heads signify universal sovereignty; the ten horns, absolute power. Probably those to whom St. John wrote understood the symbol as referring specially to the power of heathen Rome, which was at that time oppressing the Church; but the meaning extends to the power of the world in all ages (see on Revelation 13:1).Alphabetical: a an and another appeared behold crowns diadems dragon enormous great having heads heaven his horns in on red seven sign ten Then were with