Topic: Serapis

[Yeshu]

Serapis (Koinē Greek: Σέραπις, later form) or Sarapis (Σάραπις, earlier form, originally Demotic: wsjr-ḥp, Coptic: ⲟⲩⲥⲉⲣϩⲁⲡⲓ Userhapi "Osiris-Apis") is a Graeco-Egyptian deity. The cult of Serapis was pushed forward during the third century BC on the orders of Greek Pharaoh Ptolemy I Soter of the Ptolemaic Kingdom in Egypt as a means to unify the Greeks and Egyptians in his realm. A serapeum (Koinē Greek: Σεραπεῖον serapeion) was any temple or religious precinct devoted to Serapis. The cultus of Serapis was spread as a matter of deliberate policy by the Ptolemaic kings, who also built the immense Serapeum of Alexandria. Serapis continued to increase in popularity during the Roman Empire, often replacing Osiris as the consort of Isis in temples outside Egypt.

Serapis was depicted as Greek in appearance but with Egyptian trappings, and combined iconography from a great many cults, signifying both abundance and resurrection. Though Ptolemy I may have created the official cult of Serapis and endorsed him as a patron of the Ptolemaic dynasty and Alexandria, Serapis was a syncretistic deity derived from the worship of the Egyptian Osiris and Apis and also gained attributes from other deities, such as chthonic powers linked to the Greek Hades and Demeter, and benevolence linked to Dionysus.

The Serapeum at Alexandria was the largest and best known of the god’s temples. The cult statue there represented Serapis as a robed and bearded figure regally enthroned, his right hand resting on Cerberus (the three-headed dog who guards the gate of the underworld), while his left held an upraised sceptre. Gradually Serapis became revered not only as a Sun god (“Zeus Serapis”) but also as a lord of healing and of fertility. His worship was established in Rome and throughout the Mediterranean, following the trade routes and being particularly prominent in the great commercial cities. Among the Gnostics (early Christian heretics who believed that matter is evil and the spirit is good) he was a symbol of the universal godhead.

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The concept of the Gorgon is at least as old in classical Greek mythology as Perseus and Zeus. Gorgoneia (figures depicting a Gorgon head, see below) first appear in Greek art at the turn of the 8th century BC. One of the earliest representations is on an electrum stater discovered during excavations at Parium. Other early eighth-century examples were found at Tiryns. Going even further back into history, there is a similar image from the Knossos palace, datable to the 15th century BC. Marija Gimbutas even argues that "the Gorgon extends back to at least 6000 BC, as a ceramic mask from the Sesklo culture ...". She also identifies the prototype of the Gorgoneion in Neolithic art motifs, especially in anthropomorphic vases and terracotta masks inlaid with gold.

Pausanias, a geographer of the 2nd century AD, supplies details of where and how Gorgons were represented in Ancient Greek art and architecture.
The large Gorgon eyes, as well as Athena's "flashing" eyes, are symbols termed "the divine eyes" by Gimbutas (who did not originate the perception); they appear also in Athena's sacred bird, the little owl. They may be represented by spirals, wheels, concentric circles, swastikas, firewheels, and other images. The awkward stance of the gorgon, with arms and legs at angles is closely associated with these symbols as well.

Some Gorgons are shown with broad, round heads, serpentine locks of hair, large staring eyes, wide mouths, tongues lolling, the tusks of swine, large projecting teeth, flared nostrils, and sometimes short, coarse beards. (In some cruder representations, stylized hair or blood flowing under the severed head of the Gorgon suggests a beard or wings.)

Some reptilian attributes such as a belt made of snakes and snakes emanating from the head or entwined in the hair, as in the temple of Artemis in Corfu, are symbols likely derived from the guardians closely associated with early Greek religious concepts at the centers such as Delphi where the dragon Delphyne lived and the priestess Pythia delivered oracles. The skin of the dragon was said to be made of impenetrable scales.

The name derives from the Ancient Greek word gorgós (γοργός), which means 'grim or dreadful', and appears to come from the same root as the Sanskrit word garjana (गर्जन), which means a guttural sound, similar to the growling of a beast, thus possibly originating as an onomatopoeia.

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* Noun שרפים (seraphim) means vipers, burners

* Verb שרף (sarap) means to burn — to literally burn with fire, rather than metaphorically with passion or something like that — with an emphasis on a burning up or a destruction by means of fire.

* Nouns שרפה (serepa) and משרפה (masrepa) mean a burning.

* Noun שרף (sarap) denotes a sort of serpent or viper, suggesting that to the ancients a snake's movements and the sudden destruction it may inflict, even its propensity to suddenly burst forth in large numbers, seemed akin to flames.

* Verb שרב (sharab) means to scorch or parch.

* Noun שרב (sharab) means heat or parched ground.

It appears that the Seraphim, who are known in our culture as handsome human-like angelic creatures, were known to the Hebrews as snake-like fireballs. The interpretation of all this requires some preliminary considerations:

In modern times, we like to designate creatures either according to what they look like, or else by some nomenclature that only covers their specific species. A horse is a horse and we don't care what the word "horse" might actually mean. A horsetail is a plant that looks like the tail of a horse, and a sea horse is a fish with a horse-like head. In Hebrew, however, creatures are known mostly according to their behavior, and since creatures usually display multiple defining behaviors, many creatures are known by more than one name — one of the words for lion comes from the verb to gather (see the name Ari) — and it also means that one designation often covers more than one creature. For instance, the word סוס (sus), meaning to flash or dart, denotes both a horse and a swallow.

In the Bible, the word שרף (sarap) is used in two different scenes. Most famous, it denotes the flying, supernatural six-winged creatures that surround God's throne in the vision of Isaiah (Isaiah 6:2). Much later, John the Revelator also sees a vision of God's throne and sees what seem the same creatures (REVELATION 4-8). Both Isaiah and John hear these creatures cry "Holy, holy, holy".

These creatures became known as the Seraphim, and although artists have tried to depict them, we really don't have a clue what they may look like. To start with, we don't know how large they are. They may be very small; small enough even to appear on someone's head (ACTS 2-3).

Since their name is derived from a verb meaning to burn, they may look like flames. But if their name was designed to indicate that they did, they would have been known by a word that means flame or fire. They don't; they are known as Burners or Destroyers.

They have six wings (Isaiah 6:2), but God has wings too (Psalm 17:8, 36:7, 57:1, 61:4, 91:4).

Seraphim have faces but their wings cover them, and they may look like anything. They have feet, also covered by their wings, but not necessarily human feet, and the word for feet is so general that we still don't know anything about their appearance.

The other famous scene in which the word seraphim is prominently featured deals with the attack of the "fiery serpents" on Israel in the wilderness (Numbers 21:6), which literally reads, "And YHWH sent among the people the seraphim serpents". The word for serpent, nahash, is related to the words for bronze and the verb to divine, and the serpent scene of Numbers 21 may be about more than just an animal attack.

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WATCH THE EPISODE HERE

"How Sharper Than a Serpent's Tooth" is the fifth and penultimate episode of the second season of the American animated science fiction television series Star Trek: The Animated Series, the 21st episode overall. It first aired in the NBC Saturday morning lineup on October 5, 1974, and was written by Russell Bates and David Wise.

The title comes from Act 1, Scene 4 of William Shakespeare's King Lear: "How sharper than a serpent's tooth it is to have a thankless child!"

In this episode, the Enterprise must contend with alien entity that demands it be worshiped as a god.

The Animated Series won the Daytime Emmy Award for Outstanding Children's Series for this episode.

 
 

[Yeshu]

https://youtu.be/3DjDfUVQcJE

The strongest pillar connecting the Mayan Calendar system to the aforementioned Antediluvian Calendar is the transit pathway and surviving mythology surrounding the planet Venus.  Repetitive legends and astronomical principles were in place that associate five helical risings of Venus every 8-years in the Sun Kingdoms’ religion with motions of Sirius.  The Dresden Codex Venus Table furnishes critical planetary facts regarding Venus.  Five pages of the Dresden Codex record heliacal risings for the planet Venus.  The famous Aztec mythological figurehead, Quetzalcoatl resurrects to assume his rightful place as the supreme deity.  He was the Feathered Serpent that revived the dried bones of the old dead by sprinkling his blood on them.  Quetzalcoatl or Venus was the morning star god of vegetation and fertility.  Life, light and visibility oppose death, darkness and invisibility below the horizon.

Ancient observers noticed the relative positions of Earth, Venus and the Sun recur according to a schedule.  Venus orbits the sun 13 times in 8 years during the period in which the earth orbits the sun 8 times.  Venus passes between the earth and the sun 5 times in 8 years.  Venus, in astronomical terms, completes five synodic periods in 8 years or 5 complete evening and morning star circuits.  The synodic interval is the time between two successive conjunctions of a planet (Venus) with the sun.  Each synodic period lasts about 1.6 Earth years or 584-days.  The Sun Kingdom’s Calendars meticulously track five Venus cycles of 584-days each over 8-Haab-solar-year multiples of 365 days.  The true orbit of Venus around the sun is 225-days and should not be confused with Venus’ heliacal rising and observable behavior.

The ancient Greek term, octaeteris means the period of 8-solar-years for Venus after which the next lunar phase occurs on the same day of the year.  An octaeteris consists of about 2,920-days that equal 8-solar-years having 365-days each (Eqn. 1).  Five Venusian visibility cycles or synodic periods synchronize with 13 revolutions around the sun.  An Egyptian 1,460-day-and-year single term of Sirius measures exactly half of the matched 2,920-day-and-year single term discovered for five synodic periods of Venus.  Eight 365-day-solar-years equal five Venus synodic periods of 584-days each.  Sirius and Venus have meshed heliacal risings known to ancient astronomers.  Leap day calculations impart greater precision.  The 2:1 ratio proportionally compares 2,922-days in Venus’ 8-solar-year Greek octaeteris with the accurate 1,461-day leap cycle for Osiris.

The 104-Year Venus Round is the nucleus of the Mayan Calendar.  Two 52-year Calendar Rounds include 13 different octaeteris 8-solar-year periods that multiply to get the 104-Year Venus Round (Eqn. 2).  The Aztec god Quetzalcoatl is Kukulkan in Maya land.  The Dresden Codex Venus Table depends on two 52-year Calendar Rounds having 52-Haab-solar years of 365 days each.  Each table completes its total interval of 104-Haab-solar-years for 37,960-days (Eqn. 3).  Two turns of the Venus Table are equivalent to one 208-year cycle with four different 52-year Calendar Rounds.

The Antediluvian Calendar measures time according to archaic use of the 364-day-Ethiopic-year.  The final day-and-year single term in Seth’s 105-year primary age arises due to numerically matching 364-days and 364-years in a single term.  The 364-day-and-year single term was a function of nighttime, lunar-side and starlight calendar operations.  Sun Kingdoms’ Calendars of the Americas exhibit similar practices according to the 104-year Venus Round.  The Antediluvian Calendar cultivated spirituality of the planetary and star deities found woven into the oldest Mesopotamian cultures.


Genesis 5:6
"And Seth lived an hundred and five years, and begat Enoch:"
The ancient Judaic calendar escalates a Mayan 104-year Venus Round to accomplish Seth’s primary 105-year Venus Round age.  Cascaded operations of a 364-day-Ethiopic-year reflect numerically matching 1-day with 1-year in order to increment the annual count.  Seth’s 105-year Venus Round multiplies by a 364-day-Ethiopic-year to get 38,220-days (Eqn. 4)  The days following a 360-day middle type of year, that was between 355-day-lunar-years and 365-day-solar-years, were isolated separately and “not counted in the regular computation of the year" according to Enoch.  Mayan 360-day-Tun-years demonstrate identical treatment.  Five extra Wayeb, nameless days in the Mayan Calendar compare with 5-epagomenal-days in the Egyptian Calendar.  Subtracting 37,960-days from 38,220-days answers one Mayan 260-day-Tzolken-sacred-year (Eqn 4).  Mesopotamian Judaic versions of the Antediluvian Calendar substitute two 50-year Jubilee Cycles in place of two Mayan 52-year Calendar Rounds.

The 260-day-tzolken-year, 365-day-Haab-year and 104-year Venus Round all synchronize at the end of every 104-Haab-solar-years.  The Venus Round of Tzolken, Haab and Venus cycle is complete when the intervals synchronize on the senior emergence day-sign, the Sacred Day of Venus, 1 Ahau.  The beginning of the Long Count, or the 5200-Tun-year Great Cycle, was over 3000-years ago.  Regulus, which is one of four Archangel Stars, announces the 104-year Venus Round.  The 104-year Venus Round equals two 52-year Calendar Rounds.

The traditional interpretation establishes that a 104-year Venus Round multiplies by a 365-day-Haab-solar-year to attain 37,960-days in the Venus Round.  Mesopotamian cultures altered these figures slightly.  Seth in Egyptian mythology is a male god similar to the Old Testament Baals.  The Biblical Astarte or Astaroth is the female fertility consort to the Babylonian Baal.  Standing stones symbolized Baal or Bel, and his alias names: Baalat, Molech or Marduk.  A bull frequently represents Baal/Seth..  Ishtar is the proper Babylonian name for the Canaanite goddess Astarte, Asherah, or Astaroth.  Ishtar was associated with the planet Venus as the bright morning star.  Her Sumerian name is Inanna.  Later the Greeks would caller her Aphrodite and the Romans by the common name of today, Venus.  She equates with the Greek Europa and Isis, the female fertility goddess and consort to Osirus in Egyptian mythology.

Planet Venus was the bright morning star throughout the ancient world.  In Mesoamerica, Venus was a powerful male deity.  Kukulkan or Quetzalcoatl dominated the Mayan pantheon.  Mesopotamian religion, through all stages and phases, usually worshipped planet Venus in the feminine gender.  Lunar relationships between 19-year or 20-year lunar/solar cycles likely shifted patronage of the archetypal figure from masculine to feminine.  Transference to the female goddess occurs for couples supplanting the godhead or vise versa.  Ishtar/Inanna shared the Baal time control over 105-days of solar-side time split for any 20-year lunar/solar cycle.  Hence, 105-years or solar-side time split followed suit for any 400-year-Baktun-cycle.  The 104-year Venus Cycle naturally substantiates 105-years of solar-side time split when we engage the resurrection story.  Ishtar/Baal, Isis/Seth and the other examples are contingent upon the heliacal risings of Venus.  The Babylonians knew the path of Venus by 1,600 B.C.E. and the African Maasai people refer to Venus as the disappearing star, Kileken.  Venus translates as the Light Bearer from Latin Lucifer or heosphoros from Greek as the morning star (Isaiah 14:12).

Resurrection allowed celestial deities to have immortal distinction.  The gods Sirius and Quetzalcoatl were thought to die when they disappeared from naked eye view.  Egyptian Sun god Ra died at sundown.  Ra returned to the living as a child, growing brighter and stronger as the day progresses.  The story of Sirius, the “Dog Star" in Canis Major follows suit with 70-days of invisibility every year prior to returning.  The annual heliacal rising coincided with the Nile River overflowing.

Sin was the moon-god in Sumer, Babylonia and Assyria.  Religious lore dating since 2,800 B.C.E. mentions the lunar deity in Mesopotamia before the time of Abraham.  Astral theology associates the moon and planetary female goddess Ishtar with Venus.  Governing authorities used cylinder seals with Ishtar depicted.  Official documents bore the stamp by rolling the cylinder seal over a soft clay tablet.  Assyrian and Babylonian myths portray Ishtar/Iananna descending into Hades.  She removes clothing and jewelry as she passes through seven gates until entirely naked.  She exchanges places with her counterpart lover god to rejoin the living.

The wide array of pan-Babylonian history has accepted inferences to the early scriptures in Genesis.  Our goal is to highlight traces that provide relevant insight about biblical calendar times, whether based in polytheism, on written tablets or authentic interpretations.  Comparing mythical tales regarding astrology with hard scientific facts learned from modern astronomy enables better understanding of early culture.  Sacred calendar wisdom includes flamboyant access to supernatural channels through magical numbers and descriptions.  We have to do our very best to see things from the ancient perspective.

Equations:

Greek Octaeteris Cycle
1. 8-Haab-solar-years x 365-day-solar-years = 2,920-days in 5-Venus synodic periods

104-year Venus Round
2. 8-Haab-solar-years x 13 Greek Octaeteris Cycles = 104-year Mayan Venus Round

Primary 104-year Venus Round age of Seth
3. 105-Haab-solar-year x 365-day-Haab-solar-year = 37,960-days in Primary 104-year Venus Round age of Seth

Primary 105-year Venus Round age of Seth
4. 105-Ethiopic-years x 364-day-Ethiopic-years = 38,220-days in Primary 105-year Venus Round age of Seth

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Typhon mythology is part of the Greek succession myth, which explained how Zeus came to rule the gods. Typhon's story is also connected with that of Python (the serpent killed by Apollo), and both stories probably derived from several Near Eastern antecedents.  Three of Pindar's poems have Typhon as hundred-headed (as in Hesiod). 

The most elaborate description of Typhon is found in Nonnus's Dionysiaca. Nonnus makes numerous references to Typhon's serpentine nature, giving him a "tangled army of snakes", snaky feet, and hair. According to Nonnus, Typhon was a "poison-spitting viper", whose "every hair belched viper-poison", and Typhon "spat out showers of poison from his throat; the mountain torrents were swollen, as the monster showered fountains from the viperish bristles of his high head", and "the water-snakes of the monster's viperish feet crawl into the caverns underground, spitting poison!".

From at least as early as Pindar, and possibly as early as Homer and Hesiod (with their references to the Arimoi and Arima), Typhon's birthplace and battle with Zeus were associated with various Near East locales in Cilicia and Syria, including the Corycian Cave, Mount Kasios, and the Orontes River. Besides this coincidence of place, the Hesiodic succession myth, (including the Typhonomachy), as well as other Greek accounts of these myths, exhibit other parallels with several ancient Near Eastern antecedents, and it is generally held that the Greek accounts are intimately connected with, and influenced by, these Near Eastern counterparts. In particular, the Typhonomachy is generally thought to have been influenced by several Near Eastern monster-slaying myths.

(note the Indian 'vajra' shape for Zeus' thunderbolt)

Numerous other sources mention Typhon as being the offspring of Gaia, or simply "earth-born", with no mention of Tartarus. However, according to the Homeric Hymn to Apollo (6th century BC), Typhon was the child of Hera alone. Hera, angry at Zeus for having given birth to Athena by himself, prayed to Gaia, Uranus, and the Titans, to give her a son stronger than Zeus, then slapped the ground and became pregnant. Hera gave the infant Typhon to the serpent Python to raise, and Typhon grew up to become a great bane to mortals.

Several sources locate Typhon's birth and dwelling place in Cilicia, and in particular the region in the vicinity of the ancient Cilician coastal city of Corycus (modern Kızkalesi, Turkey). The poet Pindar (c. 470 BC) calls Typhon "Cilician", and says that Typhon was born in Cilicia and nurtured in "the famous Cilician cave", an apparent allusion to the Corycian cave in Turkey. In Aeschylus' Prometheus Bound, Typhon is called the "dweller of the Cilician caves", and both Apollodorus and the poet Nonnus (4th or 5th century AD) have Typhon born in Cilicia.

The b scholia to Iliad 2.783, preserving a possibly Orphic tradition, has Typhon born in Cilicia, as the offspring of Cronus. Gaia, angry at the destruction of the Giants, slanders Zeus to Hera. So Hera goes to Zeus' father Cronus (whom Zeus had overthrown) and Cronus gives Hera two eggs smeared with his own semen, telling her to bury them underground, and that from them would be born one who would overthrow Zeus. Hera, angry at Zeus, buries the eggs in Cilicia "under Arimon", but when Typhon is born, Hera, now reconciled with Zeus, informs him.

Leviathan (/lɪˈvaɪ.əθən/; לִוְיָתָן, Līvəyāṯān) is a creature with the form of a sea serpent noted in theology and mythology. It is referenced in several books of the Hebrew Bible, including Psalms, the Book of Job, the Book of Isaiah, and the Book of Amos; it is also mentioned in the Book of Enoch. The Leviathan is a demonic dragon, often threatening to eat the damned after life and an embodiment of chaos. In the end, it is annihilated. Christian theologians identified Leviathan with the demon of the deadly sin envy. According to the Ophite diagram, the Leviathan encapsulates the space of the material world.

Gesenius (among others) argued the name לִוְיָתָן‎ was derived from the root לוה‎ lvh "to twine; to join", with an adjectival suffix ן-‎ ָ, for a literal meaning of "wreathed, twisted in folds". If it exists, the adjectival suffix ן-‎ ָ (as opposed to -ון) is otherwise unattested except perhaps in Nehushtan, whose etymology is unknown; the ת would also require explanation, as Nechushtan is formed from nechoshet and Leviathan from liveyah; the normal-pattern f.s. adjective would be לויון, liveyon. Other philologists, including Leskien, thought it a foreign loanword. A third school considers it a proper noun. Bauer proposed לוית+תן, for "wreath of serpent."

Both the name and the mythological figure are a direct continuation of the Ugaritic sea monster Lôtān, one of the servants of the sea god Yammu defeated by Hadad in the Baal Cycle. The Ugaritic account has gaps, making it unclear whether some phrases describe him or other monsters at Yammu's disposal such as Tunannu (the biblical Tannin). Most scholars agree on describing Lôtān as "the fugitive serpent" (bṯn brḥ) but he may or may not be "the wriggling serpent" (bṯn ʿqltn) or "the mighty one with seven heads" (šlyṭ d.šbʿt rašm). His role seems to have been prefigured by the earlier serpent Têmtum whose death at the hands of Hadad is depicted in Syrian seals of the 18th–16th century BC.

Sea serpents feature prominently in the mythology of the ancient Near East. They are attested by the 3rd millennium BC in Sumerian iconography depicting the god Ninurta overcoming a seven-headed serpent. It was common for Near Eastern religions to include a Chaoskampf: a cosmic battle between a sea monster representing the forces of chaos and a creator god or culture hero who imposes order by force. The Babylonian creation myth describes Marduk's defeat of the serpent goddess Tiamat, whose body was used to create the heavens and the earth

The Leviathan of the Book of Job is a reflection of the older Canaanite Lotan, a primeval monster defeated by the god Baal Hadad. Parallels to the role of Mesopotamian Tiamat defeated by Marduk have long been drawn in comparative mythology, as have been wider comparisons to dragon and world serpent narratives such as Indra slaying Vrtra or Thor slaying Jörmungandr.[1] Leviathan also figures in the Hebrew Bible as a metaphor for a powerful enemy, notably Babylon (Isaiah 27:1). Some 19th century scholars pragmatically interpreted it as referring to large aquatic creatures, such as the crocodile. The word later came to be used as a term for great whale, and for sea monsters in general.

Vritra (Sanskrit: वृत्र, vṛtra, lit. "enveloper") is a Vedic serpent, dragon or demon in Hinduism, and is identified as an asura. Vritra was also known in the Vedas as Ahi (Sanskrit: अहि ahi, lit. "snake").  According to the Rig Veda, Vritra kept the waters of the world captive until he was killed by Indra, who destroyed all the 99 fortresses of Vritra (although the fortresses are sometimes attributed to Sambara) before liberating the imprisoned rivers. The combat began soon after Indra was born, and he had drunk a large volume of Soma at Tvashtri's house to empower him before facing Vritra. Tvashtri fashioned the thunderbolt (Vajrayudha) for Indra, and Vishnu, when asked to do so by Indra, made space for the battle by taking the three great strides for which Vishnu became famous.

As told in the narration given to King Yudhishthira in the Mahabharata, Vritra was a demon created by artisan god Tvashta to avenge the killing of his son by Indra, known as Triśiras or Viśvarūpa. Vritra won the battle and swallowed Indra, but the other gods forced him to vomit Indra out. The battle continued and Indra was eventually forced to flee. Vishnu and the rishis (sages) brokered a truce, with Indra swearing that he would not attack Vritra with anything made of metal, wood or stone, nor anything that was dry or wet, or during the day or the night. Indra used the foam (which Vishnu had entered to ensure victory) from the waves of the ocean to kill him at twilight.

Srimad Bhagavatam recognizes Vritra as a bhakta (devotee) of Vishnu who was slain only due to his failure to live piously and without aggression.

7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,

8 And prevailed not; neither was their place found any more in heaven.

9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.

11 And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.

12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.

13 And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child.

14 And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.

15 And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood.

16 And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.

17 And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.

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