Yesaya 54:1

Zion Will Be Secure

54:1 “Shout for joy, O barren one who has not given birth!

Give a joyful shout and cry out, you who have not been in labor!

For the children of the desolate one are more numerous

than the children of the married woman,” says the Lord.

Galatia 4:26

4:26 But the Jerusalem above is free, ¹  and she is our mother.

Wahyu 12:1-5

The Woman, the Child, and the Dragon

12:1 Then ²  a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. ³  12:2 She ⁴  was pregnant and was screaming in labor pains, struggling ⁵  to give birth. 12:3 Then ⁶  another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. ⁷  12:4 Now ⁸  the dragon’s ⁹  tail swept away a third of the stars in heaven and hurled them to the earth. Then ¹⁰  the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born. 12:5 So ¹¹  the woman gave birth to a son, a male child, ¹²  who is going to rule ¹³  over all the nations ¹⁴  with an iron rod. ¹⁵  Her ¹⁶  child was suddenly caught up to God and to his throne,

[4:26]  ¹ sn The meaning of the statement the Jerusalem above is free is that the other woman represents the second covenant (cf. v. 24); she corresponds to the Jerusalem above that is free. Paul’s argument is very condensed at this point.

[12:1]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ³ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[12:2]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:2]  ⁵ tn Grk “and being tortured,” though βασανίζω (basanizw) in this context refers to birth pangs. BDAG 168 s.v. 2.b states, “Of birth-pangs (Anth. Pal. 9, 311 βάσανος has this mng.) Rv 12:2.” The καί (kai) has not been translated.

[12:3]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:3]  ⁷ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[12:3]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[12:4]  ⁸ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ⁹ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:5]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ¹² tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”

[12:5]  ¹³ tn Grk “shepherd.”

[12:5]  ¹⁴ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ¹⁵ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).

[12:5]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.