And there appeared another wonder in heaven; and there was seen another sign in heaven (Revised Version). (See on Revelation 12:1.) 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.
In heaven—most likely merely in the space above, where he could be easily seen. Wordsworth, however, says, "Because the power here represented assails the Church, the kingdom of heaven." And behold a great red dragon.
His identity is established by Revelation 12:9, where he is called "the great dragon, the old serpent, the devil, Satan, the deceiver.'' Red; no doubt to enhance his terrible appearance; suggestive of his murderous, destructive character.
"Dragon" ( δράκων,) in the New Testament occurs only in this book. In the Old Testament the word is of frequent occurrence. In the LXX. δράκων is used seventeen times to express the Hebrew tannin (a sea or land monster, especially a crocodile or serpent); five times it stands for leviathan; twice it represents kephir (young lion); twice nachash (serpent); once ‛attud (he-goat); and once pethen (python).
Tannin (singular) is always rendered by δράκων except in Genesis 1:21, where we find κῆτος; but twice it is corrupted into tannim (viz. Ezekiel 29:3; Ezekiel 32:2). The latter word, tannim, is the plural of tan (a jackal), and is found only in the plural; but once it is found corrupted into tannin (Lamentations 4:3).
There is no doubt as to the signification of the appearance. The dragon, 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 (Psalms 74:13; cf. Ezekiel 29:3; Ezekiel 32:2); in others it is a type of what is noxious or desolate (Job 7:12; Isaiah 13:22; Isaiah 34:13; Psalms 44:19; 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." Having seven heads and ten horns. 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, Revelation 17:12 to typify kingdoms—in what way we shall presently see (Revelation 17:10). The numbers seven and ten are both symbolical of completeness (see Revelation 1:4; Revelation 5:1; Revelation 13:1; 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; John 14:17; John 15:1-27.; 16.; 17.; 1 John 2:15; 1 John 3:13; 1 John 5:4, etc.). And seven crowns upon his heads; seven diadems (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 word διαδήματα is found in the New Testament only here and Revelation 13:1 and Revelation 19:12.
It is not the στέφανος, the crown of victory worn by the saints (see Revelation 2:10; Revelation 3:11; 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).