καὶ ἡ οὐρὰ αὐτοῦ σύρει τὸ τρίτον τῶν ἀστέρων τοῦ οὐρανοῦ καὶ ἔβαλεν αὐτοὺς εἰς τὴν γῆν. καὶ ὁ δράκων ἕστηκεν ἐνώπιον τῆς γυναικὸς τῆς μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ τὸ τέκνον αὐτῆς καταφάγῃ.
4His tail swept down a third of the stars of heaven and threw them to the earth. Then the dragon stood before the woman who was about to deliver a child, so that he might devour her child as soon as it was born.
The Hebrew and Greek that is translated as “bear (a child)” or “give birth to” is translated in Mairasi as “go to the forest,” reflecting the traditional place of childbirth for Mairasi women. (Source: Enggavoter 2004)
In Spanish it is translated as dar a luz, literally “to give to light.” Likewise, in Portuguese (dar à luz) and Italian (dare alla luce). (Source: Mark Terwilliger)
See also in childbirth / travail and birth.
The Greek that is translated as “devour” or similar in English is translated in Elhomwe as “chew,” the term that is used for “eating meat.” (Source: project-specific translation notes in Paratext)
See also eat (meat).
For the Greek that is translated as “dragon” in English, the Bawm Chin translation uses a term referring to a mythical serpent (source: David Clark), Sranan Tongo uses the local bigi kaiman or “big Caiman” (source: Jabini 2015, p. 33), Dan uses “big snake (source: Don Slager), and Mandarin Chinese translations typically use lóng 龙/龍 which brings it in conflict with Chinese culture where lóng has a highly positive connotation.
Simon Wong explains: “The translation process often involves finding the lexical equivalent in the receptor language for words or expressions in the source language. If finding the equivalent of concrete objects from ancient times is challenging, identifying the equivalent for mythical (or legendary) figures is nearly unimaginable. In the English-speaking world (or perhaps in most European contexts), what is represented by the English word ‘dragon’ is often portrayed as monsters to be tamed or overcome, but in Chinese culture, lóng 龙 (traditional script: 龍), the commonly accepted Chinese equivalent of ‘dragon’ always represents a cultural mascot of good fortune. It is the highest-ranking animal in the Chinese animal hierarchy; it is even surmised that the pronunciation represents the sound of thunder. Dragons were also identified with the emperors of China in the old days; ordinary people were not allowed to use any portrait of the dragon. It is only a relatively recent expression that the Chinese are called ‘people of the dragon’ and that its portrait is popularized. Many East Asian deities and demigods have dragons as their personal mounts or companions.
“The author of Revelation used the Greek drakon / δράκων (which is translated into English as ‘dragon’) to represent the mythical Satanic incarnation coming down from heaven. The most popular Protestant Chinese version (Chinese Union Version, published in 1919) renders this Greek word δράκων as lóng 龙/龍. This rendering represents a long tradition that can be traced back to the earliest Protestant translations of the 1820s. Since then, almost all Protestant Chinese versions have followed this tradition of using lóng 龙/龍, a rendering that inevitably creates a cultural crash with Chinese culture. Many new converts are asked to demolish all vases or artifacts portraying this mythical figure, and some people are even asked to have their name changed if the character lóng 龙/龍 is found in their names. While modern Catholic Chinese translations also use the same rendering, the first Catholic Chinese version (unpublished) which included the Book of Revelation (1813, by the French Jesuit Loui Antoine de Poirot) used the term mǎng 蟒 (meaning ‘python’). The python’s fierce nature carries a negative connotation that is far more appropriate and indeed conveys the meaning of the Greek word far more adequately than lóng 龙/龍. In the Septuagint (the Greek translation of the Hebrew Bible with the Pentateuch completed in mid-3rd century B.C.), it was said that, when Moses and Pharoah’s priests threw their staffs on the ground, the staffs became drakon / δράκων (Exodus 7:9, 10, 12). This Greek word was used to translate the Hebrew word ‘tanin,’ unmistakenly understood to be ‘serpent.’ Some recent Chinese translations rightly render it as móshé 魔蛇 (‘evil serpent’). As a translation strategy, it could also render δράκων phonetically dùlāgēn 杜拉根 (see Revelation 12:3 footnote in the Revised Chinese Union Version, publ. 2010).
“The different translation strategies that Protestant and Catholics employ shows the greater Protestant emphasis on the conversion experience. By using lóng 龙/龍 for δράκων, Protestant translators emphasized the separation from the ‘old self’ (old lives), which in this case encompassed an element of Chinese culture that was often idolatrized. Catholic missionaries (especially the Jesuits), on the other hand, had a far more positive appreciation of Chinese culture that enabled them to see no such necessary point of demarcation from the recipient’s cultural context.”
See also serpent.
很多时候，翻译者需要为原语言中的词语或表达找出对等译词。寻找与古时实体事物对等的译词已经颇具挑战，要确定神话（或传说）中实体事物的对等词更是难上加难。在英语世界中，或者说在大多数欧洲语言中，与英文dragon类似的形象通常指有待驯服或战胜的悪兽。一般来说，这个英文词在中文里面的对等词是"龙"（拼音lóng），但是在中国文化中，龙是一个代表吉祥的形象。龙在中国文化中是最高等的动物；也有说法指"龙"这字的发音仿似雷声。在中国古代，皇帝都被称为"龙"，一般人不能采用龙的肖象。中国人被称为"龙的传人"可能是比较晚期的民间说法，同时使用龙的肖象也普遍起来。东亚地区的许多神明和半神都以龙为坐骑或侍从。
《启示录》作者用希腊文δράκων一词来描述撒但成为肉身，从天上坠落下来（启12:3，4，7，9，13，16，17，13:2，4）。最重要的新教中文圣经译本《和合本》（1919年出版）将这个希腊文词语译作"龙"。事实上，这个译法由来已久，可以追溯到马礼逊（Robert Morrison）在1823年发行的译本，或者馬殊曼和拉瑟（Marshman-Lassar）在1822年完成的译本。几乎所有新教中文圣经译本都沿用了"龙"的译法，这不可避免地与中国文化产生了冲突。有保守的传道人会要求初归信的人丢掉所有以这个神秘形象为图案的花瓶或艺术品，如果他们的名字中有"龙"字，传道人甚至会要求他们改名。第一本包含《启示录》的天主教中文圣经译本由法国耶稣会会士賀清泰神父（Louis Antoine de Poirot）在1813年译成，他采用了"蟒"的译法（并非完整，亦未有出版），然而现代的天主教中文圣经译本仍译作"龙"。"蟒"的凶猛体现出原词带负面形象的涵义。这种译法确实比"龙"合适的多，更加全面地表达出希腊文的意思。《七十士译本》是《希伯来圣经》的希腊文译本，其中的摩西五经于主前三世纪中翻译完成；这个译本叙述摩西与埃及术士争斗的故事时，说他们的杖变成了δράκων（出7:9，10，12）。《七十士译本》用这个希腊文词语来翻译希伯来文tanin，而tanin毫无疑问是指"蛇"。近期有中文译本将希腊文δράκων译作"魔蛇"，这是很好的翻译。另外，δράκων也可以音译为"杜拉根"。参《和合本修订版》关于《启示录》12:3的脚注。
基督新教非常强调人的归正经验，弃绝"老我"（旧的生命）是人重生的一个记号。马礼逊（或马殊曼）和后来的所有中文译本将δράκων译作"龙"，可能反映这个观念，另外中国文化中的要素经常会被偶像化也是一个考虑。然而，天主教传教士（特别是耶稣会会士）对于中国文化的认识要正面得多，他们认为把"龙"与中国文化语境相隔离是毫无必要的。
Translator: Simon Wong
Following are a number of back-translations of Revelation 12:4:
Greek, Hebrew, Latin and Aramaic all have one term only that refers to what can be expressed in English as “sky” or “heaven(s)” (as a physical and spiritual entity). While there is a slight overlap between the meaning of the two English terms, “sky” (from Old Norse sky meaning “cloud”) typically refers to the physical entity, and “heaven” (from Old English heofon meaning “home of God”) typically refers to the spiritual entity. While this enriches the English lexicon, it also forces English Bible translators to make decisions that can be found only in the context in the Greek, Hebrew, and Aramaic texts. Most versions tend to use “heaven(s)” even if the meaning is likely “sky,” but the Contemporary English Version (NT: 1991, OT: 1995, DC: 1999) is an English translation that attempted to be more specific in the separation of the two meanings and was used as the basis for the links to verses used for this and this record (“heaven”).
“A number of years ago an old lady asked me a question. What did Jesus mean when he said, ‘Heaven and earth will pass away, but my words will never pass away’? I do not remember what answer I gave, but I was surprised at how concerned she seemed to be about the verse. It was only later, after I had left her, that I suddenly realized what it was that she was so concerned about. She knew that death could not be far away, and all her life she had looked forward to being with God in heaven. But this verse said that ‘heaven will pass away’! What did that mean for her hopes? In fact, of course, in this verse Jesus was talking about the skies or the heavens, not about Heaven as the place of God’s presence. If I had realized the problem in time, I could easily have set the lady’s mind at rest on this question that was troubling her so much. However, I suspect that she is not the only person to be misled by the wording of this verse. Therefore, it is very surprising to find that even today many English versions (including the New International Version, New Revised Standard Version, Revised English Bible, Good News Translation) still say ‘heaven and earth’ in verses like Matt 24:35 and its parallels (Mark 13:31 and Luke 21:33). The Contemporary English Version (CEV) and Phillips’ translation seem to be aware of the problem, and in Mark 13:31 both of these have ‘earth and sky’ instead of ‘heaven and earth.’ But in some other passages (such as Matt 5:18) the traditional wording is still found in both of those translations. The New Century Version (NCV) does have ‘earth and sky’ more consistently, and the New Jerusalem Bible (NJB) has ‘sky and earth’ in these passages. (Although ‘sky and earth’ is closer to the Greek, it seems more natural in English to say ‘earth and sky’; but either way, at least the meaning is correct.)
“Louw and Nida’s Lexical Semantics of the Greek New Testament (publ. 1992) suggests that the Greek expression being translated here, ho ouranos kai he ge is ‘a more or less fixed phrase equivalent to a single lexical unit’ and that it means everything that God created, that is, the universe. They then quote Mark 13:31 as an example, using ‘heaven and earth’ in their translation of it. However, they go on to say that there ‘may be certain complications involved in rendering ho ouranos kai he ge as ‘heaven and earth,’ since ‘heaven’ might be interpreted in some languages as referring only to the dwelling place of God himself. The referents in this passage are ‘the sky and the earth,’ in other words, all of physical existence, but not the dwelling place of God, for the latter would not be included in what is destined to pass away.’ In my opinion, English itself is one of the languages where the word ‘heaven’ will be interpreted as referring only to the dwelling place of God himself, and translations into English should not use ‘heaven’ in these passages. It is probably because these passages are so very familiar that translators do not realize the meaning they are giving their readers when they use the expression ‘heaven and earth’ here. In modern English we might talk about a rocket ‘soaring into the heavens,’ but we would certainly not describe it as ‘soaring into heaven,’ because ‘heaven’ is not another way of referring to the sky or to outer space.
“In fact, it is surely important in all languages to have some way of distinguishing the concept of ‘sky’ from the concept of ‘dwelling place of God.’ In these passages translators should never use a term meaning ‘the dwelling place of God.’ It may not be necessary to use a term meaning ‘sky’ either, if there is some other expression in the language which gives the correct meaning of ‘everything that has been created’ or ‘the universe.’ There are of course places in the New Testament where Heaven, as the place where God lives, is contrasted with the earth. In these passages, translators should be careful to give the correct meaning. A good example of this is in the Lord’s Prayer, in Matt 6:10: ‘Your will be done, on earth as it is in heaven.’ Similarly, 1 Cor 15:47 says that ‘the first man [a reference to Adam] was from the earth, a man of dust; the second man is from heaven.’ Passages like these are referring to Heaven, not to the sky. Other NT passages where heaven refers to God’s dwelling place, in contrast with earth, are Matt 5:34-35, 16:19, 18:18, Acts 7:49, James 5:12, and Rev 5:3.
“Sometimes in the New Testament, the word ‘heaven’ is used because of the Jewish reluctance to use the name of God. ‘Heaven’ in these cases is used in place of ‘God’ and refers to God himself. This is the case in the many references in Matthew to ‘the kingdom of heaven’ where other gospels have ‘the kingdom of God’ (e.g., compare Matt 4:17 with its parallels in Mark 1:15 and Luke 10:9). It is also most likely the case in references like Matt 16:1, Luke 20:4, 5, John 3:27, and even perhaps Col 1:5.
“There are some places, such as Matt 11:25, where God is called ‘Lord of heaven and earth.’ Since God is of course the Lord of Heaven as well as of the universe, it may not matter so much which interpretation is given in these passages (others are Luke 10:21 and Acts 17:24). Nevertheless, the intended meaning here is likely to be ‘the universe.’ This is because this expression in Greek, as Louw and Nida say, is a set expression referring to everything that has been created. Acts 17:24 in fact combines the idea of the creation of the universe with the idea of God as Master or Lord of the universe. (…)
“Old Testament background The use of ‘heaven and earth’ in the New Testament is very similar to what we find in the Old Testament, because it is largely based on the Old Testament.
“The Old Testament begins with the story of creation, which is presented as the creation of the heavens and the earth, with lights to shine in the heavens and give light to the earth. Birds are created to live in the heavens, animals to live on earth, and fish to live in the sea (Gen 1:1-2:4).
“As we can see from the way the creation story is told, it is meant to be understood as the creation of the universe. Although in English the regions above the earth have traditionally been called ‘the heavens’ in the story of creation, they cannot be called ‘Heaven,’ in the sense of the place where God dwells. In terms of modern English, it would probably be better to say ‘the sky and the earth’ or ‘the earth and the sky.’ The story of creation then becomes an important theme throughout the Old Testament. (…)
“In most passages, whether in the Old Testament or the New Testament, when ‘heaven and earth’ or ‘the heavens and the earth’ are mentioned, the meaning is the created universe. It is not a reference to Heaven, as the dwelling place of God. In English, translators have not been careful to keep this distinction clear, and this is probably true in many other languages as well. However, as we have seen, this can lead to real confusion for ordinary Bible readers. It is better if translators find ways to make the meaning clear in these passages. ‘Heaven’ should be mentioned only in passages which clearly mean the dwelling place of God. In other passages, an expression should be used which means only ‘sky.’ Or else, the whole expression ‘heaven and earth’ can be translated in a way to show that the whole universe is meant.”
Other languages that have a semantic distinction similar to English include:
In some languages, such as Yagaria, a term that was originally used as “sky” (gokudana) was adopted by the Christian community as “heaven.” This resulted in a language shift so that now all communities uses “empty space / air” (galogina or hakalogina) as “sky” and gokudana is exclusively used for the Christian concept of heaven. (Source: Renck 1990, p. 133)
Many languages follow the original biblical languages in not making that distinction, such as:
In some languages, such as Wandala, the vocabulary for terms for either “heaven” or “sky” is much richer than just to include those two distinction. While zhegela, the term that is specifically used for the physical sky was only used in early translations of the New Testament for “sky,” other terms such as samaya (used for both “sky” and “heaven”), zlanna (specifically used for the perfect abode of God and the goal of the faithful, as in Matthew 8:11), kwárá (a locational term used to speak of a chief’s rule [lit., “voice”] such as Matthew 3:2), or sleksire (“chieftaincy,” “kingship,” or “royalty” [originally from slekse “chief”] and used where there are no locational overtones, such as in Matthew 16:28) are used. (Source: Mona Perrin in Notes on Translation 1/1999, p. 51ff.)
The English translation by Sarah Ruden (2021) uses “sky” throughout. Ruden explains (p. li): “The Greek word ouranos refers evenhandedly to the physical sky and the place—often pictured as a royal court — where supreme divinity resides. ‘Sky’ seems generally better, first of all in avoiding the wackier modern imagery that comes with the English ‘heaven.’ And even when a supernatural realm is meant, ‘sky’ will often do, because the divine realm was thought to be located there, in addition to the weather and the heavenly bodies, whereas ‘heaven’ to us is fundamentally a religious term, and the ancients did not tend to separate linguistic domains in this way. I have retained the plural ‘skies’ where I see it in the Greek, because it is a Hebraism familiar in English translations of scripture and (I hope) not too archaic or jarring.”
His tail swept down: the tail is like that of a crocodile. The verb translated swept (down) is the one used in John 21.8 of the disciples dragging to shore the net full of fish. So another way of saying this is “drag down.” The phrase may then be expressed as “He used his tail to drag down….”
A third of the stars of heaven: as in the case of the first four trumpets (8.7-12) and the sixth trumpet (9.15, 18), the destruction here affects one third of the total. Caird remarks: “The stars are angelic representatives of pagan powers.” See 8.7 on the translation of third.
And cast them to the earth: see Dan 8.10. These stars are thrown down from their exalted position. Cast them indicates an action where the tail propels the stars down to the earth violently.
The rest of the verse is, as Revised Standard Version shows, quite redundant. In some languages it may be deemed unnecessary to repeat who was about to bear a child or to say literally when she brought it forth. Something like the following can be said: “The dragon stood in front of the woman in order to devour her child as soon as it was born.” If in some languages there is no neuter term to refer to an unborn child, whose sex is not yet known, it is possible to say “her son,” as the next verse specifies.
Quoted with permission from Bratcher, Robert G. and Hatton, Howard A. A Handbook on The Revelation to John. (UBS Handbook Series). New York: UBS, 1993. For this and other handbooks for translators see here .
12:4a
His tail swept a third of the stars from the sky, tossing them to the earth: These clauses probably refer to the great power of the dragon. There are many interpretations of these clauses, so you should not explain their meaning in your translation.
His tail swept a third of the stars from the sky: The word swept refers to gathering a third of the stars. The motion of the dragon’s tail caused the stars to move.
In some languages it is more natural to make the dragon itself the subject of the clause. For example:
With his tail he dragged a third of the stars out of the sky (Good News Translation)
a third of the stars: Here the word third means “one out of every three.” For example, in a group of three thousand stars, one thousand stars fell to earth. Other ways to translate this phrase are:
one part in three ⌊parts⌋ of the stars
-or-
one of every three stars
-or-
one part of the stars and two parts not
tossing them to the earth: The word tossing means “throwing.” After the dragon gathered a third of the stars with his tail, he threw them to earth. For example:
threw them down to the earth (Good News Translation)
12:4b
And the dragon stood before the woman: The Greek grammar probably indicates that after the dragon threw the stars to the earth he stood before the woman and remained there waiting for some time. For example:
the dragon stopped in front of the woman (New Jerusalem Bible)
the dragon: The Berean Standard Bible translates the Greek literally here. But the previous sentence and this sentence are both about the dragon. In some languages a pronoun would be more natural. For example:
He
12:4c
devour: This word refers to eating something completely. For example:
eat the whole child
-or-
consume
her child: The word child does not indicate whether the child is male or female. But some languages must explicitly say “male-child” or “female-child.” If that is true in your language, you should say “male-child” (12:5a).
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