Revelation 12:1

John saw a "sign," something that signified or represented something else (cf. Revelation 12:3; Revelation 13:13-14; Revelation 15:1; Revelation 16:14; 19:29). Usually John used the Greek word semeion ("sign") to describe something miraculous that points to some deeper spiritual significance connected with an event or object (cf. John 2:11; John 2:18, et al.). He called this one a "great sign" (Gr. mega semeion).

"In this section [chs. 12-14] there is what might be called a Book of Signs [cf. John 2-12]. While no signs (semeia; . . .) appear in chapters 1 to 11, at least seven signs are mentioned in chapters 12 to 19 (cf. the seven signs in John 1-11). Three are in heaven (Revelation 12:1; Revelation 12:3; Revelation 15:1); four on earth (Revelation 13:13-14; Revelation 16:14; Revelation 19:20). Only one is a sign of good (Revelation 12:1); the others are omens of evil or judgment from God. These signs explain and amplify previous material (e.g., the beast in Revelation 11:7 is more fully described in ch. 13) and also advance the drama to its final acts. More specifically, chs. 12 to 14 contain seven further images though only two are directly identified as signs." [Note: Johnson, p. 510.]

This sign was "in heaven," not the sky but the heavenly scene John had been viewing in contrast with what he saw happening on earth. What this woman signifies puzzles interpreters. Some have felt that John was alluding to something that his original readers knew about, namely, the "mother of the gods" represented on Roman coins. [Note: See Tenney, p. 337; and Stauffer, pp. 151-52.] Others see her as standing for "the believing covenant-messianic community" including the church. [Note: E.g., Johnson, p. 514; Beale, p. 627; Swete, p. 148; Mounce, p. 237; and Ladd, p. 167.] Might this be a symbol of Mary, the mother of Jesus? [Note: Chilton, The Days . . ., pp. 298-99.] This seems unlikely since she will be the object of persecution during the Tribulation (Revelation 12:13; cf. Revelation 12:17). [Note: See Thomas, Revelation 8-22, pp. 117-19, for further discussion of the most popular views.]

In view of Old Testament imagery (cf. Isaiah 54:1-6; Jeremiah 3:20; Ezekiel 16:8-14; Hosea 2:19-20) and the following reasons, the "woman" seems to symbolize the nation of Israel. [Note: Newell, pp. 170-71; Morris, p. 156.] She wears a crown (Gr. stephanos) with the sun, moon, and stars, as God pictured Israel in one of the nation’s early symbolic representations (Genesis 37:9-11; cf. Isaiah 26:17-18; Isaiah 60:1-3; Isaiah 60:20). There are many figurative references to Israel as a travailing woman in the Old Testament (Isaiah 26:17-18; Isaiah 66:7-9; Jeremiah 4:31; Jeremiah 13:21; Micah 4:10; Micah 5:3). She eventually gave birth to Christ (Revelation 12:5). In Genesis 37:9-10, the sun corresponds to Jacob, the moon to Rachel, and the 12 stars to Israel’s 12 sons (cf. Revelation 7:5-8; Revelation 21:12).