Revelation 12:3

Wonder. Gr. sēmeion (see on v. 1).

Red dragon. In v. 9 the power thus represented is identified as “that old serpent, called the Devil, and Satan.” Here the symbol represents Satan as working through pagan Rome, the power ruling the world when Jesus was born (see on v. 4). The dragon is described as “red,” probably because of the fact that in all his connection with the church of God he has appeared in the role of persecutor and destroyer. It has been his studied purpose to destroy the children of the Most High.

Seven Heads. Seven heads appear also on the beast John saw rising from the sea (Rev. 13:1), and on the scarlet-colored beast (ch. 17:3). The heads in ch. 17:9, 10 are identified as “seven mountains” and “seven kings.” It seems reasonable to conclude that the seven heads of the dragon represents political powers that have championed the cause of the dragon, and through which the dragon has exercised his persecuting power. Some hold that the number “seven” is here used as a round number denoting completeness, and that it is not necessary to find precisely seven nations through whom Satan has operated. Compare on ch. 17:9, 10.

For a description of the seven-headed serpent in ancient mythology see on Isa. 27:1. The Talmud also mentions a dragon with seven heads (Ḳiddushin 29b, Soncino ed., p. 141).

Ten horns. The beast of ch. 13 and that of ch. 17 also had ten horns each. Some hold the ten horns of the dragon to be identical with those of these two beasts, and the latter to be identical with the ten horns of the fourth beast of Dan. 7. For an identification of the ten horns of Daniel’s fourth beast see on Dan. 7:7. Others see in the ten horns of the dragon a more general designation for the minor political powers through which Satan has operated, in contrast with the seven heads, which may be regarded as representing the major political powers (see above on “seven heads”). They suggest that the number “ten” may be a round number, as so often elsewhere in Scripture (see on Luke 15:8). Compare on Rev. 17:9, 10.

Crowns. Gr. diadēmata, singular diadēma, literally, “something bound around,” from diadeō, “to bind around.” The word was used to describe the badge of kingship worn by Persian kings, a blue ribbon trimmed with white, worn on the turban. Hence the word came to be used as a badge of royalty. Diadēmata occurs only here and in chs. 13:1 and 19:12. Diadēma is contrasted with stephanos, also translated “crown” in the NT (Matt. 27:29; 1 Cor. 9:25; 2 Tim. 4:8; etc.). Stephanos is a wreath, often signifying the garland, or chaplet, given as a prize for victory (see on 1 Cor. 9:25).

Upon his heads. The fact that the heads are wearing badges of royalty may be taken as further evidence that they represent political kingdoms (see above on “seven heads”).