The adjective μέγας appears 243 times in the New Testament of which 80 are in the book of Revelation.¹ This frequency rate in Revelation indicates its importance in the general argument of the book. Thiele argues that "The reasons for the 80 instances of μέγας in Rev. are bound up with the literary form in which apocalyptic thought is expressed."² Thus, Thiele suggests a relationship between the term, the literary genre and the interpretation of the text.

The importance of μέγας in the interpretation of Revelation is also pointed out by Minear when he states that:

The time may not be wasted if we review John's use of this adjective. We may find, among other things that profound meanings often lurk behind the simplest words. In the case of adjectives which are easiest to translate it may be most difficult to convey the full range of original connotations.³

The lexicographical analyzes that address the term μέγας consulted so far are meager, proof of this is the absence of an exclusive entry dedicated to the analysis of μέγας in Revelation in TDNT. On the other hand, the analyzes recorded in EDNT and NIDNT do not take into account the full semantic range of the word in Revelation, besides, they do not reflect the problems associated with the different possibilities of translation to contemporary languages.

On the other hand, the importance of the term in the apocalyptic interpretation has not been studied properly, so far studies that correlate the semantic range of the term with their respective contexts in the apocalyptic interpretation are scarce. Based on this lack within the scope, the present study will analyze the importance of the adjective μέγας in the interpretation of Revelation 12 with the intention of contributing to the gap present in this field.

For such purposes, first, a lexicological approximation to the use of μέγας in Revelation will be made in order to determine the range of meaning with which it appears, careful attention will be given to the way in which the context and the modified noun influence the sense of μέγας. It is necessary to determine the range of use of the term to understand the multiplicity of meanings that can affect Revelation 12.⁴

Then, the texts of chapter 12 of Revelation where the adjective μέγας is used, will be analyzed exegetically, to determine the importance of the lexeme in the interpretation of the pericope.

Lexicographical approximation to μέγας in the Apocalypse of John.

The word μέγας occurs 80 times in the book of Revelation with a wide range of meanings, some qualitative, others quantitative, sometimes literal, other figurative.⁵ The plurality of meanings of the word makes translation a difficult endeavor in contemporary languages, so the following lexicographical approach will seek to determine the meanings of the term in Revelation providing some notes related to translation in the main Spanish versions.

One of the main senses of μέγας in the book of apocalypse is as a referent of intensity, under this category the word modifies multiple nouns, one of the most frequent is φωνή that is modified 20 times, in this way the adjective refers to the intensity of the sound.⁶

In these instances, it is clear that μέγας is being used figuratively. Therefore, translations should reflect this use as the BNP which translates the word as "powerful" in this context, while NIV translates as strong. These adjectives are more appropriate to describe the sound intensity⁷ than "large" as the lexeme is often translated in RV60 and the NASB. The present use of μέγας is no stranger to extra-biblical literature.⁸

Another application found under the intensity category is related to emotions. For example in "θλῖψιν μεγάλην (Apo 2:22)" the adjective refers to the intensity of the suffering and not to its size, this phenomenon is repeated in 7:14; 11:11 (φόβος);⁹ 17: 6 (θαῦμα).

One remaining application under the category of intensity is when μέγας is used to refer to the potency of a natural phenomenon not measurable, therefore the earthquakes are "σεισμὸς μέγας (Apo 6:12)" this should be understood as a “violent earthquake" as BNP has it. This sense is found in 6:13 (ἀνέμου); 11:13, 19 (χάλαζα);¹⁰ 14: 2 (βροντῆς); 16: 9 (καῦμα); 16:21 (μεγάλη ἐστὶν ἡ πληγὴ). The intensity of these phenomena are subjective since they are based on the perception of the subject, however the use of μέγας to describe them points to an intensity outside the standard for the receiver.¹¹

μέγας is usually used to indicate the importance of people and things. The term is used under this category to qualify extraordinary things or people, hence ἡ ἡμέρα ἡ μεγάλη τῆς ὀργῆς αὐτῶν must be treated as the "solemn day: BNP" because it is an uncommon day since it is the day of retribution so longed for by the righteous in the book of revelation.¹² This phenomenon is repeated in 16:14 (τῆς ἡμέρας τῆς μεγάλης τοῦ θεου); 19:17 (τὸ δεῖπνον τὸ μέγα τοῦ θεοῦ), in the latter pointing to the great messianic banquet that inaugurates the new era emphasizing the unique and special situation.¹³ In a figurative sense refers to the "Great" in contrast to the small, here should not be understood as literal size but in a figurative sense or importance or range.¹⁴

A final category refers to the size of objects usually measurable, measurement thereof is subject to the conception of sizes by the seer, for this reason we speak of "μάχαιρα μεγάλη (Rev. 6: 4)",¹⁵ "ὄρος μέγα (Rev. 8: 8) "," ἀστὴρ μέγας (Rev. 8:10) "," καμίνου μεγάλης (Rev. 9: 2) "," λίθον ὡς μύλινον μέγαν (Rev. 18:21) "," ἅλυσιν μεγάλην (Rev 20: 1) "," θρόνον μέγαν (Rev 20:11) "," ὄρος μέγα (Rev 21:10) "," τεῖχος μέγα (Rev 21:12) ".

Within this category, it is necessary to mention that in some instances in the book of Revelation μέγας seems to refer to size, however, the word μέγας in "the great river",¹⁶ "the great Babylon",¹⁷ "The great whore",¹⁸ "the great city"¹⁹ "often refers to the political-economic and demonic concentration of power".²⁰

Μέγας is also used to refer to the effect produced in the seer when exposed to an event, therefore when referring to "σημεῖα μεγάλα (Apo 13:13)"²¹ it points to "surprising signals" as is also the case with Revelation 15: 1,3 where the combination of μέγα with θαυμαστόν indicates that the word must be interpreted in terms of effect.²² In conclusion, we can summarize what has been said so far: μέγας is an adjective whose use in the Apocalypse agrees with the Hellenistic use in extra-biblical literature.²³ In both literary bodies you can perceive that the word refers to categories of size, be it literal or figurative: It can be pointed out that it has a meaning of intensity for sounds or natural phenomena, the word refers to the category or importance of things or people, to the concentration of demonic powers, this being an almost exclusive sense of Apocalypse, the term also allows deriving within its range of use references to the effect of events in the receiver being these interpreted as wonderful or surprising.

μέγας and the interpretation of Revelation 12

Revelation 12:1

The text begins by referring to a σημεῖον μέγα, where the adjective fulfills an attributive function. Most commentators exclude a notion regarding size in this occurrence although some catalog it as if it were secondary.²⁴

To consider μέγας as a reference of size in this instance would ignore the use of the term in Revelation. The context suggests that it is better to understand the term as an allusion to the effect the sign produced in John.²⁵ The translation that appropriately reflects this type of use is "wonderful" as in the NIV or "surprising". This suggestion reflects the use of the term accompanied by σημεῖον in other instances in Revelation.²⁶ It is possible that the term in Rev. 12: 1 is used to refer to the importance of the noun, modifying in this way the sign that John saw. In this way, it is an "important"²⁷ or "special"²⁸ sign.

Why did this sign have such an effect on John? Why did John consider the sign "wonderful"? What special elements did this σημεῖον have? To answer these concerns must understand that it was this sign, so the text continues, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα, καὶ ἐν γαστρὶ ἔχουσα, καὶ κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν .

The signal that Juan saw is a γυνὴ, a word that is in apposition to σημεῖον and therefore provides a detailed explanation of the signal.²⁹ This woman is described with 3 characteristics and 3 actions. The presentation of the woman is portentous, she is a woman dressed in the sun, with the moon under her feet and a crown of twelve stars.³⁰ Many attempts have been made to interpret the woman's attire independently, long sections in commentaries have been devoted to that task,³¹ however, Pohl's words are convenient when he warns that:

Por princípio não é conveniente destacar formulações isoladas de uma descrição assim, interpretá-las à parte e depois recompô-la artificialmente. A exegese precisa preservar a imagem unitária, assim como João a viu e testemunhou, a cada momento.³²

With this precaution in mind, instead of trying to decipher the meaning of these symbols it is propitious to understand the attire as a whole as John saw it. Therefore, the use of sun, moon and stars should be understood as an allusion to the glory and majesty of his appearance.³³ John describes the woman with a dress that integrates everything that heaven has to give light.³⁴ The appearance of the woman is highlighted by her heavenly radiance,³⁵ by her queen appearance,³⁶ by her exalted position.³⁷ The language used indicates a celestial origin for this sign (see Revelation 1:10).³⁸

Dramatically, this marvelous, brilliant, glorious, heavenly signal is in a position of weakness. It is described as being pregnant and about to give birth.³⁹ The portentous woman who dazzled John is now in a deplorable and helpless condition.⁴⁰ The paradox of this woman whose appearance is divine but who suffers from a painful birth is accentuated by the language used to describe her experience.⁴¹

Taking into account what has been considered so far, the importance of μέγαs in the interpretation of this passage can be delineated as follows:

1) μέγας expresses the effect produced in John contemplating the signal, describes the feeling of astonishment of John before the complex scene that was shown to him, his astonishment comes from the stark contrast between a celestial portent whose description surpasses our senses and that of a woman whose royal glory fades in her labor.⁴²

2) μέγας emphasizes the importance of this signal in the general structure of the Apocalypse since it links this new section with its precedent, in the words of Charles:

The first Woe was introduced by καὶ εἶδον (9: 1), the second by καὶ ἤκουσα, 9:13, whereas the third opens with καὶ σημεῖον μέγα ὤφθη. We have come at last to the climax of the apocalyptic vision.⁴³

3) μέγας emphasizes the importance of the signal within the literary structure of the section where it is located since this sign introduces the special section of "the seven signs"⁴⁴ that is specially designed to give encouragement to the persecuted church who is to face the opposition.⁴⁵

4) μέγας emphasizes the importance of the first sign in the literary structure of chapter 12. John uses the adjective μέγας to identify the importance of the first character in this drama, she has to interpret the role of protagonist and heroine.⁴⁶ The hermeneutical bases suggest that the most propitious interpretation⁴⁷ of the woman is the faithful people of God,⁴⁸ understood as Sion and the New Testament church among whom there is no discontinuity.⁴⁹ If the woman is the church then the importance of the sign underlined by μέγας and the astonishment of John enhanced by the term make sense since it is the church that has to be persecuted thus allowing the readers of the letter, past and future could identify the role that they themselves would play in the great conflict, the role of protagonists, of persecuted, of heroes.⁵⁰ In addition, John's astonishment is enhanced because it is the church whose origin is heavenly that is enveloped in the hardships and weaknesses of the earth, John's astonishment is due to the inversion of his habitual order since the fragile church to which John was used to it was actually a glorious, majestic church of divine filiation.

Revelation 12:3, 9

The two texts will be analyzed under the same section since the noun modified by μέγα on both occasions is δράκων.

Linguistically μέγαs must be understood as referring to size.⁵¹ Therefore an appropriate translation can be "a huge dragon".⁵² Adjectives as large or huge indicate a monstrous size which is outside of the standard, hence it impresses John.⁵³

However, an analysis of the context and literary genre suggests that the use of μέγαs in this instance can be interpreted theologically.⁵⁴ What theological meaning would this word have in this particular instance?⁵⁵

The key to the answer is found in the noun modified by the adjective under scrutiny, that is, "dragon." The dragon is portentously presented, it has 7 heads, 10 horns and diadems, its actions are described in verse 4 where its power and cruelty is clarified. Some commentators argue that John is using references to pagan myths here, although the evidence suggests that the imagery John uses is rooted in the OT.⁵⁶

In the OT, the figure of the dragon or sea monster is constantly used to represent the enemies of God and his people (cf. Psalm 74: 13-14, 89:10, Isa 30: 7). The symbol is frequently associated with Egypt who in the Old Testament context is one of the antagonists of God whom he has destroyed and will destroy⁵⁷ (see Ezekiel 29: 3 LXX, Isaiah 27: 1 LXX).⁵⁸

John combines the imagery of the leviathan-dragon of the OT with the ancient serpent (see Revelation 12: 9). The serpent is a symbol that alludes to Genesis 3 where it plays a fundamental role in the narrative as the inciter of enmity between humanity and God. Moreover, the sentence against her in Genesis 3:15 forms the conceptual framework of the enmity between the dragon and the woman in Revelation 12: 1-6; 13-16 and between the dragon and the offspring of it (see Revelation 12:17). The linking of the dragon-leviathan with the ancient serpent enhances the antagonistic character of the dragon in Revelation 12 against the government of God.⁵⁹

With this background in mind it can be stated that: "Against this background the dragon of John's vision would immediately be understood as the archenemy of God and his people."⁶⁰ The figure of the enemy of God and his people frequently associated with this symbol in the OT finds expression now in the apocalyptic dragon where the idea behind the symbol becomes a ruling thought.⁶¹

The description of Satan in terms of dragon, serpent, etc., seems to be exclusive to John.⁶² Perhaps John decides to associate Satan with these symbols because he wanted to emphasize that Satan is the supreme representation of opposition to God.⁶³

Here lies the theological meaning of μέγας since it would not only refer to the size but also to the concentration of demonic power that is in this symbol. Hence it is not only the "dragon" but the "great dragon". Now, since the dragon is fully identified with Satan in verse 9,⁶⁴ Satan is not just another opponent of God but he is where all attempts to oppose God are concentrated,⁶⁵ he is the antagonist par excellence,⁶⁶ it is the climax and presentation of all the kingdoms that opposed God and his people,⁶⁷ he is the origin of persecution to the people of God in the OT and in the NT.⁶⁸ Therefore, the importance of μέγας in this instance is to emphasize the concentration of evil power that gives the unique and distinctive character to this symbol in the narrative.

It can be concluded then that the importance of μέγας in these verses is that:

1) Not only indicates the size of the dragon but also the concentration of malignant power that exists in the dragon in this way props that the dragon is the maximum representation and origin of all opposition to God.

2) μέγας is a marker which identify the antagonist of the woman,⁶⁹ who has to play the role of villain.⁷⁰ It was vitally important that the readers of Revelation who would identify with the narrative understood what their enemy was, the intellectual author and responsible for the afflictions they faced in their time. Therefore μέγας unequivocally points to the dragon as the enemy of the woman who would persecute the woman in a fierce and persistent manner.⁷¹

Revelation 12:10

For an understanding of the importance of μέγας in this context, we should begin by pointing out the use of the compound φωνὴ μεγάλη in the rest of the book. In the Apocalypse of John the adjective μεγάλη when modifying φωνὴ indicates the intensity of the sound making this voice "powerful" or "strong". The power of the voice emphasizes the importance of the message, therefore μέγας not only signals the intensity of the sound but also becomes an indicator of importance for the message that is transmitted.

In Revelation 12:10 the importance of μέγας must be understood in relation to the message that it emphasizes, this message is contained in Revelation 12: 10-12.

The message in this pericope is a message of victory (see 10-12a) and warning (see 12b). Revelation 12: 10-12 interprets the events of 12: 7-9. The message of victory begins with the arrival of salvation, power, the kingdom of God and the authority of Christ.⁷² This phrase must be understood as a whole as the result of the expulsion of Satan from heaven, as stated in 10b (ὅτι).⁷³ The victory, power and kingdom of God are synonymous to illustrate the reign and sovereignty of God.⁷⁴

The kingdom of God is now (ἄρτι) a present reality, all power opposed to this kingdom has been defeated. The victory of God is complete and real. However, in the passage there is a tension between the now and not yet characteristic of the New Testament theology, that is, although the victory is real and there is evidence of it, the final victory will be celebrated when all the powers Opponents of God who are still on earth are destroyed (see Revelation 11:15).

Revelation 12: 10a can be understood as the inauguration of the messianic kingdom,⁷⁵ the establishment of this kingdom is possible thanks to the death of Christ on the cross of Calvary and his resurrection. This event constitutes the victory of God over sin and becomes the basis of Satan's defeat throughout the book including the battle fought by Jesus/Michael.⁷⁶

Revelation 12: 10a is a hymn celebrating God's victory over the ultimate representation of evil, the dragon. The victory over the dragon in verses 7-9 is victory over any form of evil. The present text points to the irrevocable and definitive victory of God in Christ, who on the cross of Calvary once and for all defeated evil.

Revelation 12:11 testifies that the victory obtained by Christ extends to his followers.⁷⁷ The people who were the object of Satan's accusation now become the people who overcome the enemy of God.⁷⁸ In this way, when Satan defeats Christians by causing them even death, it is a temporary victory that contrasts with the definitive victory of the believers.⁷⁹ The definitive victory of the people of God is based on (διὰ + accusative) the blood of Christ and the word of his testimony.⁸⁰

Revelation 12:12 constitutes in a message of joy and in turn warning. Joy in heaven (see Revelation 12: 12a) is caused by the motives expressed in verses 10-11 (τοῦτο).⁸¹

Revelation 12: 12b constitutes the warning for the earth and its inhabitants, they must be alert for the intensity of the persecution that would be coming. In the next section this topic will be discussed in more detail.

It can be concluded that the importance of μέγας in this context lies in the content of the message to be proclaimed. The powerful voice announces a message that must be heard by all: God is victorious and so his people. This message leaves no doubt as to the fate of the dragon, he has been defeated completely, so μέγας would highlight the power of sound to emphasize the need of heaven and earth to hear that God reigns.

Revelation 12:12

The term μέγας in this instance modifies θυμός where it must be understood as a referent of the intensity of the emotion, that is to say that the appropriate translation would be "extremely angry".⁸²

Revelation 12:12 is part of the parenetic section of the chapter, whose purpose is to explain the origin of the conflict between the church and the dragon.⁸³ The author before introducing Revelation 12: 13-17 which is in turn an extension of Revelation 12: 6,⁸⁴ makes clear the underlying reason for the dragon's persecution of the church, which is to say, its impetuous rage.

The persecution undertaken by the dragon has at least 3 stages: First, it persecutes the woman before 1260 days, which generates the displacement to the desert (see Revelation 12:13). Then, he pursues the woman in the desert as illustrated in Revelation 12: 15-16 during the 1260 days. Finally, the dragon pursues the rest of the offspring of the woman (see Revelation 12:17) where the persecution would reach its climax.

The period of persecution prior to 1260 days begins in the primitive Christianity to which the original recipients of the book belonged.⁸⁵ The primitive Christian churches although they did not face a severe and cruel opposition⁸⁶ as in the times of Nero they did faced persecution and opposition⁸⁷ by the pagan society of the time.⁸⁸

The reasons for persecution are related to the Jewish community⁸⁹ and the rejection of the social⁹⁰ and religious customs⁹¹ of the time, due to the strict Christian monotheism.⁹²

Although in this period persecution cannot be described as intense, the persecution against the church in this period included imprisonment and even death (see Rev 2:10, 13). As time passed the social and religious tensions between Christianity and the Roman Empire intensified which resulted in the appearance of systematic persecutions against Christians.

The second period of persecution corresponds to the 1260 days that the woman is sheltered in the desert. The representation of this period is found in verses 15-16⁹³ where the serpent throws water to drag the woman but the earth helps the woman.⁹⁴

The 1260 days should be understood as referring to 1260 years,⁹⁵ usually between 538dc-1798dc.⁹⁶ This period should be considered as critical, the persecution was intense in correspondence to the intensity of the dragon's anger, history is witness to the countless martyrs product of the inquisitive campaigns of the Middle Ages and all types of religious persecution during this period.

The last period is the final attack of the dragon against the remnant described in verse 17. It is clear in this passage that anger (ὠργίσθη ὁ δράκων) is the reason why the dragon decides to persecute the offspring of women.⁹⁷ This period is where the dragon's anger reaches its climax as it is his final attempt to eliminate the people of God on earth, for that reason he decrees through his agents decrees of death, prohibitions to buy or sell, among others (cf. Revelation 13: 11-16).

Since Revelation was not only written for recipients in the first century AD but for the Christian church of all ages,⁹⁸ John left a clear answer to the question that would surely arise, why is the church persecuted?

The answer is that the church is intensely persecuted because there is a proportional relationship between the intensity of the persecution and the intensity of the dragon's anger, which is signaled by μέγας underscoring the importance of the word. In other words, the church is persecuted because the dragon is angry and is intensely persecuted because the dragon is "extremely" angry.

So far it has been pointed out that μέγας works as an indicator to highlight the role of the protagonist and antagonist of the story, based on the evidence presented so far suggests that the importance of the word in Revelation 12:12 lies in its function as the intensity indicator of the emotion that moves the dragon to the action that is reflected in turn in the intensity of the persecution of the church establishing a link between these two elements.⁹⁹

Revelation 12:14

Μέγας occurs for the last time within chapter 12 of Revelation in 12:14. In this instance it modifies ἀετός, so it must be understood as a reference of size.

Although the articles can be understood as generic,¹⁰⁰ the reference to μέγας suggests that the figure was well known to the recipients of the book of Revelation. Despite the parallels found in contemporary pagan traditions, the "motif" of the exodus is clearly behind the narrative,¹⁰¹ therefore, the figure used in verse 14 of the "wings of the great eagle" alludes to the way in which God took care of the people of Israel in their stay in Egypt (cf. Exodus 19: 4, Deuteronomy 32:11).

Conclusion

If the structure of Revelation 12 is taken as reference,¹⁰² μέγας seems to not fulfill any function as a structural marker, however, if we take into account the main themes that are developed in this chapter such as characters, drama, outcome, among others μέγας fulfills an important function, points out the indispensable elements within the narrative of Revelation 12.

This investigative exercise allows us to point out that the adjective μέγας has not been analyzed with due consideration in the exegetical studies of the Apocalypse. This study is an attempt in the evaluation of its importance in the interpretation of the book, however like all investigative exercise it is necessary that subsequent investigations corroborate the findings in other pericopes of the book of Revelation. No futility will be found in this search because "Blessed is he who reads, and those who hear the words of this prophecy."