KJV: And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child.
YLT: And when the dragon saw that he was cast forth to the earth, he pursued the woman who did bring forth the male,
Darby: And when the dragon saw that he had been cast out into the earth, he persecuted the woman which bore the male child.
ASV: And when the dragon saw that he was cast down to the earth, he persecuted the woman that brought forth the man child .
| εἶδεν | saw |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: εἶδον Sense: to see with the eyes. |
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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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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ἐβλήθη | he had been thrown down |
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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 |
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Parse: Noun, Accusative Feminine Singular Root: γῆ Sense: arable land. |
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| ἐδίωξεν | he pursued |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: διώκω Sense: to make to run or flee, put to flight, drive away. |
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| γυναῖκα | woman |
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Parse: Noun, Accusative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| ἔτεκεν | had brought forth |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: τίκτω Sense: to bring forth, bear, produce (fruit from the seed). |
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| ἄρσενα | male [child] |
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Parse: Noun, Accusative Masculine Singular Root: ἄρρην Sense: a male. |
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Greek Commentary for Revelation 12:13
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]
“Which very one.” [source]
Reverse Greek Commentary Search for Revelation 12:13
Three words are used in the New Testament for man: ἄῤῥην , or ἄρσην , ἀνήρ , and ἄνθρωπος . Ἄρσην marks merely the sexual distinction, male (Romans 1:27; Revelation 12:5, Revelation 12:13). Ἁνήρ denotes the man as distinguished from the woman, as male or as a husband (Acts 8:12; Matthew 1:16), or from a boy (Matthew 14:21). Also man as endowed with courage, intelligence, strength, and other noble attributes (1 Corinthians 13:11; Ephesians 4:13; James 3:2). Ἄνθρωπος is generic, without distinction of sex, a human being (John 16:21), though often used in connections which indicate or imply sex, as Matthew 19:10; Matthew 10:35. Used of mankind (Matthew 4:4), or of the people (Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; John 6:10). Of man as distinguished from animals or plants (Matthew 4:19; 2 Peter 2:16), and from God, Christ as divine and angels (Matthew 10:32; John 10:33; Luke 2:15). With the notion of weakness leading to sin, and with a contemptuous sense (1 Corinthians 2:5; 1 Peter 4:2; John 5:12; Romans 9:20). The more honorable and noble sense thus attaches to ἀνήρ rather than to ἄνθρωπος . Thus Herodotus says that when the Medes charged the Greeks, they fell in vast numbers, so that it was manifest to Xerxes that he had many men combatants ( ἄνθρωποι ) but few warriors ( ἄνθρωποι ) vii., 210. So Homer: “O friends, be men ( ἀνέρες ), and take on a stout heart” (“Iliad,” v., 529). Ἁνήρ is therefore used here of Jesus by the Baptist with a sense of dignity. Compare ἄνθρωπος , in John 1:6, where the word implies no disparagement, but is simply indefinite. In John ἀνήρ has mostly the sense of husband (John 4:16-18). See John 6:10. -DIVIDER- -DIVIDER- [source]
Hebrew redundancy (where - there) as in Revelation 3:8; Revelation 8:9, Revelation 8:9; Revelation 13:8, Revelation 13:12; Revelation 17:9; Revelation 20:8.Prepared (ετοιμαζω hētoimasmenon). Perfect passive predicate participle of τοπος hetoimazō for which verb see Matthew 20:23; Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 16:12; Revelation 19:7; Revelation 21:2, and for its use with απο του τεου topos John 14:2. and for the kind of fellowship meant by it (Psalm 31:21; 2 Corinthians 13:13; Colossians 3:3; 1 John 1:3).Of God “From (by) God,” marking the source as God (Revelation 9:18; James 1:13). This anticipatory symbolism is repeated in Revelation 12:13.That there they may nourish her (ινα hina ekei trephōsin autēn). Purpose clause with τρεπουσιν hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]
“From (by) God,” marking the source as God (Revelation 9:18; James 1:13). This anticipatory symbolism is repeated in Revelation 12:13.That there they may nourish her (ινα hina ekei trephōsin autēn). Purpose clause with τρεπουσιν hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [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]