v. Jackal
Neh 2:13 I went out at night .. towards the source of the D
Psa 91:13 you will tread down the lion cub and the d
Isa 51:9 are you not the one who cut .. smote the d?
Eze 29:3 the great d that lies in the midst of her rivers
Eze 32:2 as the d in the seas; Well, you dried
Rev 12:3 a great d.. who had seven heads
Rev 12:9 was cast out the great d, the serpent
Rev 13:2 the d gave him his power and his throne, and great
Rev 16:13 I saw come out of the mouth of the d, and out of the mouth
Rev 20:2 and seized the d.. and bound him for a thousand years
Greek drakon, Latin draco, serpent. Fabulous monster of ancient mythologies.
In both Phoenician and Babylonian mythology it is a monster of primitive chaos, whom Yahweh keeps subdued, according to popular legends, in the sea. The D. in Jb 7, 12, it is the same Leviathan, Jb 3, 8; the elusive serpent, Jb 26, 13; Isa 27, 1; 51, 9; Jr 51, 34. That is, with d. translates the Hebrew term tannin, a fearsome sea monster.
In the intertestamental era the d. he is an apocalyptic being, enemy of God, he is Satan, and in this sense we find him in Rev 12; 13, 2; 16, 13.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
The Hebrew words tannim and tannin, which appear 13 and 14 times respectively in the OT, are translated in different passages and versions as dragon, jackal, sea monster, serpent, whale, and wolf. They were obviously large and hideous-looking creatures. Satan is referred to as a dragon in the NT (Rev 12:3-4, Rev 12:7, Rev 12:9, Rev 12:13, Rev 12:16-17, Rev 13:2, Rev 13:4, Rev 13:11; Rev 16:13; Rev 20:2).
Source: Hispanic World Bible Dictionary
Word used to translate the Hebrew term tannin, which refers to a water monster. Thus, on the fifth day “God created the great sea monsters, and every living thing that moves, which the waters brought forth” (Gen 1:21). It is a huge animal that can swallow a person. “Pharaoh, king of Egypt, the great d. that lies in the midst of the rivers of him † (Eze 29: 3) is an expression that uses the figure of the great Nile crocodile to symbolize Egyptian power. God’s protégé will tread “down the lion’s cub and the d.” (Ps 91:13). In Revelation, Satan is described as a d. with “seven heads” (Rev 12:3-17; Rev 13:2; Rev 16:13; Rev 20:2), an idea that is related to Ps 74:14, where God appears bruising the “heads” of the † Leviathan, which is the personification of chaos, which God defeats. Do not confuse the d. mentioned in the Bible with the Chinese mythological animal of the same name. †¢Bible animals.
Source: Christian Bible Dictionary
tip, ESCA FAUN TYPE QUAD DIAB
see, DEVIL
vet, (Heb. “Tannin”; Gr. “drakõn”). It can mean any great reptile, serpent, or sea monster, symbolic of a great destructive creature. The nations condemned to destruction and desolation, including Jerusalem, are described as the dwellings of dragons (Isa. 34:13; 35:7; Jer. 9:11; 10:22; 51:37). Pharaoh, king of Egypt, is called the great dragon (Ez. 29:3). As one of God’s creatures, the dragon is called to praise Jehovah (Ps. 148:7). In the NT the dragon is a type of Satan and those moved by him. In Rev. 12:3 the “great red dragon, with seven heads and ten horns” is symbolic of Satan’s power in the form of the Roman Empire: he attempted, in the person of Herod, to destroy Christ at birth. In Rev. 13: 2, 4 it is Satan who gives the reborn Roman Empire of the future his throne and great authority. In Rev. 13:11 the Antichrist, who has two horns like a lamb, speaks like a dragon. In Rev. 16:13 he is Satan, and in Rev. 20:2 he is described as “the old serpent, which is the devil and Satan.” (See DEVIL).
Source: New Illustrated Bible Dictionary
Mythological monster that is usually represented with the appearance of a saurian with wings and capable of expelling blazing fire.
In the Old Testament he is considered as an enemy of good and as a fighter against divinity. The LXX translated with the Greek word drako, the Hebrew idea of Rahab. The idea is taken from Babylonian, Assyrian and Phoenician mythology: Salm. 74.13; Isaiah 51.9; Job. 7. 12; Job. 26.13; Dan 7.3.
In the New Testament it appears only in Revelation 13 times. The myth is identified with the Demon enemy of God, being chapter 12 (3-7) the most descriptive text for its features and violent desires. Christian iconography preserved this figure in a multitude of diabolical figures, especially in the Renaissance and always in scenes related to eternal punishment.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
(-> snake, Devil, woman, battle against the Devil, Leviathan). Mythological figure, a mixture of snake and bird, which therefore lives in the waters and under the earth, but, at the same time, flies over the sky, vomiting fire. Thus it appears as a comprehensive symbol of all cosmic powers. In many Eurasian peoples, the dragon has begun as an ambivalent symbol, linked to the waters of chaos first, which, being on the one hand creative (good), are on the other hand the sign of destruction (they confuse heaven and earth, water and fire). He is represented as a hybrid being: winged serpent with many heads, beast with mixed features.
(1) Hebrew Bible. In principle, the Dragon can be an ambivalent or positive figure (cf. Est 11,2-12). But as a whole, within the Bible, it represents the enemy of God, Serpent Tehom*, Leviathan or Rahab, monster of the waters, seven-headed hydra, which Yahweh defeated to found good history: “You crushed the heads of Leviathan and you gave it for food to the desert dwellers” (Sal 74,13); “He calmed the sea with his power, and with his understanding he annihilated Rahab” (Job 26,12-13; cf. Is 27,1; Ps 91,13; Job 7,12). Also in many other towns he appears as a mythological enemy of God. In any case, in the Old Testament can be found the memory of good dragons, who act as friends of God and his servants. Among these we can mention the seraphim, winged serpents of fire, of Is 6,2.6.
(2) Bel, the Dragon of Babylon (Dn 14,23-30). He appears in an exemplary account of anti-idolatry criticism, among the Greek deuteocanonical additions to the book of Daniel (in its LXX version). This story is structurally linked to the story of the god Bel (Baal*), in which the wise Daniel is said to have discovered the deception of the priests of Bel, who pretended that their god-idolo needed food. Now we are told of a living Dragon, which can be understood as a mythological animal or as a type of snake or sacred crocodile, which some Babylonians venerated. Certainly, this dragon eats, it needs the food of the faithful. But Daniel shows that he is not divine, because he offers him indigestible food that makes him burst, thus manifesting his fragility. The theme of an evil God who is deceived and killed by giving him a poisonous or indigestible food appears in other cultures of the East. So it is said in Greece that Zeus fed Kronos with a stone that destroyed his womb.
(3) The Dragon of the Apocalypse. “Then another sign appeared in the sky: a huge red Dragon with seven heads and ten horns and a diadem on each of its seven heads. With his tail he swept a third of the stars out of the sky and threw them down to earth. And the Dragon lay in wait before the Woman who was about to give birth, intending to devour the child as soon as he was born” (Rev 12,3-4). He has seven heads (seven is perfection, here on Wicked Online). He has ten horns, which express power, in a sign that seems to be taken from Dn 7,7.24, where the horns are the destructive force of the Beast that opposes the saints of Israel. The diadems symbolize glory on his head. Where does it spring from? According to ancient myth, he had always existed on his own. It was there, its origin should not be explained. For the Apocalypse, on the other hand, the figure of him poses problems: Has God already created him as wicked? Is he fallen angel? Later on, he will identify him with the Devil, the ancient serpent of Gn 3 (cf. Ap 12,9). For now it is said that the Dragon “wags his tail and sweeps with it a third of the stars of the sky, throwing them to the earth” (Ap 12,4). The Dragon is the most powerful angel in the heavens who has not wanted to serve women (humanity) and in this way has thrown a third of the stars from heaven, wicked angels who follow him, as they suppose, in different ways, some apocalyptic apocrypha (1 Hen; Jub; Vita Adam). (4) Dragon and woman. The Dragon of Ap 12,1-5 appears linked to the woman, so that both form the original couple. We have a Woman without a husband, who represents humanity (is her real husband God?); and we have a Dragon who opposes the woman because she wants the fruit of her life (the Dragon is the woman’s false lover, as in many myths). She is generation, give life. He is envy made murder: devouring the life of others. In the origin, there is no man and woman (Adam and Eve, as in Gn 2), but Woman and Dragon. The Woman is positive: she symbolizes humanity (Eve as the mother of the living: cf. Gn 3,20); she is not a differentiated person, but motherhood that includes man and woman, not as individual persons, but as carriers of life. The Dragon, on the other hand, is the principle of death, a sign of murder: it lives by killing; perhaps we can identify him with a type of male who grows (finds his identity) in violence, devouring the life that others engendered, the Son of Woman. To say these things, Ap 12 has to turn to the myth, because only in this way can it express the unspeakable, show the unprovable: the positive origin of life (Woman), the envious, violent risk of death (Dragon). Understood in this way, the Dragon is part of the same structure of violence in history. Before being an external reality, the Dragon is an element of our individual (envy) and/or social (desire to kill, murder) conflict. Evidently, the Dragon flies, dominating the wide space of the horizon. It is a hungry power and thus it wants to devour the Son of the Woman in heaven, to later persecute her on earth (Rev 12.1-7), finally being defeated by Michael, the good angel (12.8). Thus he appears in his lying truth as the ancient Serpent of Gn 3, as Satan, the Devil (12,9; 20,2). Well, that Dragon, expelled from heaven, where only God reigns with his good angels, fights on earth against churchwoman, wanting to drown her with the chaotic water that flows from her jaws. Before he was a dragon of fire in the sky (Rev 12.1-3); later he appears as a water dragon on earth (12,16-17); finally it is shown as a political dragon, acting through the Beasts of the empire (Rev 13), directing the battle against the Woman, to be defeated by the Lamb and his followers, first in the Millennium* (20,2) and then forever (20.7-10). The defeat of the Dragon is the triumph of God and the Lamb of him.
Cf. O. Bí“CHER, Die Johannesapokalypse, Wiss….