PMW 2023-076 by Kenneth L. Gentry, Jr.

In Revelation 12 we see John’s vision of a pregnant woman in heaven. His introductory text reads:

“A great sign appeared in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars; and she was with child; and she cried out, being in labor and in pain to give birth.” (Rev. 12:1–2).

Our first task in interpreting this vision and that which follows is to determine the identity of the woman.

A GREAT SIGN APPEARED IN HEAVEN
This is the first time that we find the word sēmeion (“sign”) in Rev. Beginning here it appears seven times in the book, three times in the singular (12:1, 3; 15:1) and four in the plural (13:13, 14; 16:14; 19:20). A sign is something quite remarkable and extraordinary that captures one’s attention, and is oftentimes a miracle. John uses “sign” frequently in his Gospel (e.g., Jn 2:11, 18, 23; 4:48; 6:2, 14; 7:31). Robertson (387) explains that “this ‘sign’ is really a teras (wonder), as it is so by association” in Mt 24:24; Jn 4:48; Ac 2:22; 5:12. He adds that “the element of wonder is not in the word sēmeion as in teras, but often in the thing itself,” as in Lk 21:11; Jn 9:16; Rev 13:13ff; 15:1; 16:14; 19:20. John especially emphasizes this sign by the adj. megas (“great”).

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In addition, the word “appeared” is ōphthē, an aor. pass., which occurs only three times in Rev (11:19; 12:1, 3). This is an unusual way to introduce a vision: for previously John introduced his visions with phrases such as meta tauto (4:1; 7:1, 9; etc.) or eidon (5:1, 2, 6; 6:1; 7:1, 2; etc.). This aor. pass. verb draws special attention to the sign which will be very important for John’s storyline. The sign is actually a woman (12:1b); in v 3 another sign will present “a great red dragon.” Thus, “the woman and her adversary, the dragon, are ‘signs’ that alert the reader to the key conflict of the book” (Osborne 456). We should note that the woman-sign itself is “great,” but the dragon-sign is simply “another sign” (12:3a), despite the fact the he himself is “a great red dragon” (12:3b). Despite how downtrodden the woman may seem on earth, from heaven’s perspective she is great and glorious (see discussion of the woman below).

THE WOMAN IN HEAVEN
John states that the sign (i.e., the woman herself) is “in heaven” (en tō ouranō), which some scholars believe refers to the sky due to 12:1 and 4 involving the sun, moon, and stars (Stuart 2:252; Kiddle 219; Swete 147; Carrington 204; Morris 152; Mounce 231; Boxall 178). Nevertheless, this probably refers to God’s heavenly abode (Bleek 263; Terry 382; Witherington 167; Michaels 148; Beale 625; Smalley 314; Brighton 332). The “immediately preceding verse leaves our attention in “heaven” where God’s temple is located (11:19). Afterwards several references to “heaven” in this chapter virtually demand that God’s heaven is in view: (1) Michael and his angels are present there (12:7). (2) Satan is cast down from there so that he can no longer accuse the saints before God (12:8–9), whose throne is in heaven (4:2). We should recall Satan’s work of entering the presence of God in heaven in order to accuse Job before God (Job 1:6–12; 2:1–7). (3) A loud voice speaks from heaven regarding God and Christ (12:10). Frequently in Rev John provides the heavenly view of earthly events, for he himself is caught up into heaven to gain this perspective (4:1–2). He seems here to be presenting this “woman” from a heavenly perspective.

The sign-object that appears to John is: “a woman” who is clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars (12:1b). Brighton (327) well notes that “with the exception of Jesus Christ, no human figure in the entire Bible is so clothed and glorified.” Milligan (198) points out that “sun, and moon, and stars exhaust the Biblical notion of the heavenly bodies which give light upon the earth.” In fact, they are set in the heavens by God at the beginning and for the purpose of bearing light upon the earth (Ge 1:16–17). Identifying this remarkable woman will be important to understanding the vision-set before us. And our understanding of the vision will be helped along by recognizing John’s source material.

Beale (626) sees the reference to the sun and moon as “based on the OT precedent” in Ge 37:9. Smalley (315) agrees, seeing it as John’s “direct precedent.” Many commentators recognize this allusion to Joseph’s dream (e.g., Swete 147; Carrington 207; Keener 314; Boxall 178; Osborne 456; M. Wilson 2002: 318). There Joseph has a dream that his brothers will fall down before him: “Now he had still another dream, and related it to his brothers, and said, ‘Lo, I have had still another dream; and behold, the sun and the moon and eleven stars were bowing down to me’” (cf. Ge 37:10–11). This suggests that the woman is somehow related to Israel, for these sons of Jacob (whose redemptive name is “Israel,” Ge 32:28; 35:10) are the progenitors of the tribes of Israel (Ge 49:28; cp. 49:1–27). Later biblical writers relate the sun and moon imagery to Israel (Song 6:4, 10), often applying such to the renewed, latter-day Israel (Isa 24:23; 30:26; 60:19–2).

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Filling out this imagery is the “crown of twelve stars” regarding which Stuart (2:253) states: “plainly the reference is to the twelve tribes, as in Rev. vii.” Many commentators understand the twelve stars as referring to Israel’s tribes (e.g., Bleek 263; Kiddle 224; Robertson 388; Swete 147; Morris 152; Beale 626; Smalley 315; Boxall 178; Witherington 168). Interestingly, Philo (Mos. 2:24 §124; cp. Jos. Ant. 3:7:7 §186) sees the twelve stones on the high priest’s breastplate as emblems of “the circle of the zodiac,” which associates them with the stars. He states this even while these stones have the names of the twelve tribes on them: “the stones shall be according to the names of the sons of Israel: twelve, according to their names” (Ex 28:21; cp. 28:29; cp. Jos., Ant. 3:7:5 §166–69). This pushes us further toward linking the woman with Israel.

Other commentators, however, see Revelation’s twelve stars as referring to both the twelve tribes and the twelve apostles (Mounce 232n; Kistemaker 355; Osborne 457). This latter option is surely mistaken, for: (1) John shows an interest in the twelve tribes, even specifically naming them (7:4–8). How could he refer to “twelve stars” without implying the twelve tribes which he has already mentioned? (2) Later when he mentions the “twelve apostles” he keeps them distinct from the sons of Israel (21:12, 14). There he not only mentions them separately, but pictures them as serving different functions in the structure of the new Jerusalem: the tribes names are on the gates; the apostles’ names are on the foundation stones. (3) It would have been easy for him (and clearer to us) had he pictured the woman with a crown of twenty-four stars were he intending that association. He is certainly not averse to using the value of twenty-four in his imagery (4:4, 10; 5:8; 11:16; 19:4).

To be continued.

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