The Meaning of Revelation 12:9 Explained

Revelation 12:9

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.

KJV Reverse Interlinear

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. 

What does Revelation 12:9 Mean?

Study Notes

world "oikoumene" = inhabited earth. (See Scofield " Luke 2:1 ") .
angels .
angels
Angel, Summary: Angel, "messenger," is used of God, of men, and of an order of created spiritual beings whose chief attributes are strength and wisdom. 2 Samuel 14:20 ; Psalms 103:20 ; Psalms 104:4 . In the O.T. the expression "the angel of the Lord" (sometimes "of God") usually implies the presence of Deity in angelic form.; Genesis 16:1-13 ; Genesis 21:17-19 ; Genesis 22:11-16 ; Genesis 31:11-13 ; Exodus 3:2-4 ; Judges 2:1 ; Judges 6:12-16 ; Judges 13:3-22 (See Scofield " Malachi 3:1 ") . The word "angel" is used of men in; Luke 7:24 ; James 2:25 ; Revelation 1:20 ; Revelation 2:1 ; Revelation 2:8 ; Revelation 2:12 ; Revelation 2:18 ; Revelation 3:1 ; Revelation 3:7 ; Revelation 3:14 In Revelation 8:3-5 . Christ is evidently meant. Sometimes angel is used of the spirit of man.; Matthew 18:10 ; Acts 12:15 . Though angels are spirits; Psalms 104:4 ; Hebrews 1:14 power is given them to become visible in the semblance of human form. Genesis 19:1 cf; Genesis 19:5 ; Exodus 3:2 ; Numbers 22:22-31 ; Judges 2:1 ; Judges 6:11 ; Judges 6:22 ; Judges 13:3 ; Acts 12:7-10 ; 1 Chronicles 21:16 ; 1 Chronicles 21:20 ; Matthew 1:20 ; Luke 1:26 ; John 20:12 ; Acts 7:30 ; Acts 12:7 ; Acts 12:8 etc.). The word is always used in the masculine gender, though sex, in the human sense, is never ascribed to angels.; Matthew 22:30 ; Mark 12:25 . They are exceedingly numerous.; Matthew 26:53 ; Hebrews 12:22 ; Revelation 5:11 ; Psalms 68:17 . The power is inconceivable. 2 Kings 19:35 . Their place is about the throne of God.; Revelation 5:11 ; Revelation 7:11 . Their relation to the believer is that of "ministering spirits, sent forth to minister for them who shall be heirs of salvation," and this ministry has reference largely to the physical safety and well-being of believers.; 1 Kings 19:5 ; Psalms 34:7 ; Psalms 91:11 ; Daniel 6:22 ; Matthew 2:13 ; Matthew 2:19 ; Matthew 4:11 ; Luke 22:43 ; Acts 5:19 ; Judges 13:6 . From; Hebrews 1:14 ; Matthew 18:10 ; Psalms 91:11 it would seem that this care for the heirs of salvation begins in infancy and continues through life. The angels observe us; 1 Corinthians 4:9 ; Ephesians 3:10 ; Ecclesiastes 5:6 a fact which should influence conduct. They receive departing saints. Luke 16:22 . Man is made "a little lower than the angels," and in incarnation Christ took "for a little "time" this lower place.; Psalms 8:4 ; Psalms 8:5 ; Hebrews 2:6 ; Hebrews 2:9 that He might lift the believer into His own sphere above angels. Hebrews 2:9 ; Hebrews 2:10 . The angels are to accompany Christ in His second advent. Matthew 25:31 . To them will be committed the preparation of the judgment of the nations. Matthew 13:30 ; Matthew 13:39 ; Matthew 13:41 ; Matthew 13:42 . See Scofield " Matthew 25:32 ". The kingdom-age is not to be subject to angels, but to Christ and those for whom He was made a little lower than the angels. Hebrews 2:5 An archangel, Michael, is mentioned as having a particular relation to Israel and to the resurrections.; Daniel 10:13 ; Daniel 10:21 ; Daniel 12:1 ; Daniel 12:2 ; Judges 1:9 ; 1 Thessalonians 4:16 . The only other angel whose name is revealed Gabriel, was employed in the most distinguished services.; Daniel 8:16 ; Daniel 9:21 ; Luke 1:19 ; Luke 1:26 .
Fallen angels. Two classes of these are mentioned:
(1) "The angels which kept not their first estate place, but left their own habitation," are "chained under darkness," awaiting judgment. 2 Peter 2:4 ; Judges 1:6 ; 1 Corinthians 6:3 ; John 5:22 .
(See Scofield " Genesis 6:4 ")
(2) The angels who have Satan Genesis 3:1 as leader.
(See Scofield " Revelation 20:10 ") .
The origin of these is nowhere explicitly revealed. They may be identical with the demons.
(See Scofield " Matthew 7:22 ") . For Satan and his angels everlasting fire is prepared. Matthew 25:41 ; Revelation 20:10 .

Verse Meaning

Here God identified the dragon as Satan. He called him the "great dragon" because he is fierce and cruel in nature. The title "serpent of old" stresses his crafty and subtle character (cf. Revelation 20:2; Genesis 3:1-5; 2 Corinthians 11:3). The name "Devil" means accuser or slanderer.
"This name for the evil one would have made a specially strong impact in the first century, for there was a well-known and well-hated figure called the delator, the paid informer. He made his living by accusing people before the authorities." [1]
"Satan" means adversary. He is the one who deceives the whole world because he is consummately deceptive. [2] God cast Satan"s angels out of His presence with him. The threefold repetition of "thrown down" in this verse stresses the ignominious fate of Satan and these angels.
Satan is in the heavens now; he has access to God ( Job 1:6; Ephesians 2:2; Revelation 12:10). His being thrown down to the earth with his angels will evidently take place toward the end of the Tribulation. This conclusion harmonizes with the evidence of unusual Satanic activity on earth, including heart hardening, described in the revelation of the Great Tribulation (chs6-11,13-18).

Context Summary

Revelation 12:7-17 - Satan Cast Down From Heaven
The spirit of evil waits to destroy each birth of good in our world. As soon as Mary had given birth to our Lord, Herod sought to destroy Him, and this is characteristic of all the ages. But God's care is always at hand to deliver His own. He has His prepared places, where He hides those who trust in Him. He keeps them in the secret of His pavilion from the strife of men.
Sin has brought conflict, not on our earth only, but throughout the universe; but from the heavenly places it has been driven, and the last stand is made on our earth. Is it not possible that the awful war which has desolated mankind may be one of the last phases of this age-long conflict? There is but one talisman of victory. We overcome only in so far as we take shelter in the blood of the Lamb and wield as our weapon the Word of God. As darkness cannot resist the light, so evil cannot exist before the witness of the Church and the child of God, if only we care more for the honor and glory of Christ than for our own lives. To the end there must be war between the seed of the woman and the dragon, and there must be bruising. But the final outcome is sure. As Satan was cast out of heaven, so he shall be cast out of earth, and Christ shall see of the travail of his soul and shall be satisfied. [source]

Chapter Summary: Revelation 12

1  A woman clothed with the sun travails
4  The great red dragon stands before her, ready to devour her child;
6  when she is delivered she flees into the desert
7  Michael and his angels fight with the dragon, and prevail
13  The dragon, being cast down into the earth, persecutes the woman

Greek Commentary for Revelation 12:9

Was cast down [εβλητη]
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]
He was cast down to the earth [εβλητη εις την γην]
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]
Were cast down [εβλητησαν]
Triple use of the same verb applied to Satan‘s minions. The expulsion is complete. [source]
The great dragon [ὁ δράκων ὁ μέγας]
Lit., the dragon, the great (dragon). [source]
That old serpent [ὁ ὄφις ὁ ἀρχαῖος]
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]
Satan []
See on Luke 10:18. [source]
The deceiver [ὁ πλανῶν]
Lit., he that deceiveth. See on 1 John 1:8. [source]
World [οἰκουμένην]
See on Luke 2:1The world with all its inhabitants. [source]
Down to [εἰς]
Lit., into. [source]
Lit., the serpent , the old [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 from the beginning ,” John 8:44 ; ἀρχή beginningbeing etymologically akin to ἀρχαῖος old The Devil]
See on Matthew 4:1. [source]

Reverse Greek Commentary Search for Revelation 12:9

John 6:70 A devil [διάβολος]
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]
2 Corinthians 5:17 Old things [τὰ ἀρχαῖα]
Rev., correctly, the old things. See on 1 John 2:7, and see on Revelation 12:9. [source]
Galatians 4:6 Abba, Father []
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]
1 Timothy 4:1 Seducing [πλάνοις]
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]
1 John 1:8 We deceive ourselves [ἑαυτοὺς πλανῶμεν]
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]
Revelation 12:3 Dragon [δράκων]
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]
Revelation 12:3 And behold [και ιδου]
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]
Revelation 12:3 A great red dragon [δρακων μεγας πυρρος]
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]
Revelation 12:13 He persecuted [εδιωχεν]
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]
Revelation 2:13 Where [πουοπου]
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]
Revelation 20:2 The old serpent [ο οπις ο αρχαιος]
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]
Revelation 20:3 Into the abyss [εις την αβυσσον]
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]
Revelation 16:13 Of the dragon [του δρακοντος]
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]
Revelation 20:2 The dragon [τον δρακοντα]
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]
Revelation 20:2 Which is [ος εστιν]
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]
Revelation 20:8 To deceive the nations [πλανησαι τα ετνη]
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]
Revelation 20:10 Into the lake of fire and brimstone [εις την λιμνην του πυρος και τειου]
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]
Revelation 20:10 They shall be tormented [βασανιστησονται]
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]
Revelation 3:10 Upon the whole world [επι της εποικουμενης ολης]
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]
Revelation 8:5 Filled [εγεμισεν]
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]
Revelation 8:5 Cast [εβαλεν]
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]
Revelation 3:10 Thou didst keep [ετηρησας]
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]
Revelation 3:10 - I also will keep [καγω τηρησω]
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]
Revelation 3:10 Which is to come [της μελλουσης ερχεσται]
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]

What do the individual words in Revelation 12:9 mean?

And was thrown [out] the dragon - great serpent ancient who is called [the] devil Satan deceiving the inhabited [world] whole He was thrown down to earth the angels of him with him were thrown down
καὶ ἐβλήθη δράκων μέγας ὄφις ἀρχαῖος καλούμενος Διάβολος Σατανᾶς πλανῶν τὴν οἰκουμένην ὅλην ἐβλήθη εἰς γῆν οἱ ἄγγελοι αὐτοῦ μετ’ αὐτοῦ ἐβλήθησαν

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.
δράκων  dragon 
Parse: Noun, Nominative Masculine Singular
Root: δράκων  
Sense: a dragon, a great serpent, a name for Satan.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
μέγας  great 
Parse: Adjective, Nominative Masculine Singular
Root: μέγας  
Sense: great.
ὄφις  serpent 
Parse: Noun, Nominative Masculine Singular
Root: ὄφις  
Sense: snake, serpent.
ἀρχαῖος  ancient 
Parse: Adjective, Nominative Masculine Singular
Root: ἀρχαῖος  
Sense: that has been from the beginning, original, primal, old ancient.
καλούμενος  is  called 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular
Root: καλέω  
Sense: to call.
Διάβολος  [the]  devil 
Parse: Adjective, Nominative Masculine Singular
Root: διάβολος  
Sense: prone to slander, slanderous, accusing falsely.
Σατανᾶς  Satan 
Parse: Noun, Nominative Masculine Singular
Root: Σατανᾶς  
Sense: adversary (one who opposes another in purpose or act), the name given to.
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.
οἰκουμένην  inhabited  [world] 
Parse: Noun, Accusative Feminine Singular
Root: οἰκουμένη  
Sense: the inhabited earth.
ὅλην  whole 
Parse: Adjective, Accusative Feminine Singular
Root: ὅλος  
Sense: all, whole, completely.
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.
γῆν  earth 
Parse: Noun, Accusative Feminine Singular
Root: γῆ  
Sense: arable land.
ἄγγελοι  angels 
Parse: Noun, Nominative Masculine Plural
Root: ἄγγελος  
Sense: a messenger, envoy, one who is sent, an angel, a messenger from God.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
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.