| 2. Linguistic Exegesis The verse begins with the coordinating conjunction kai {καὶ | kaí}, linking this action to the preceding context. The main narrative verb ekratesen {ἐκράτησεν | ekrátēsen} “he seized” introduces the decisive action, followed by its object in an expanded noun phrase: ton drakonta {τὸν δράκοντα | tòn drákonta} “the dragon,” further identified appositionally by ho ophis {ὁ ὄφις | ho óphis} “the serpent” and ho archaios {ὁ ἀρχαῖος | ho archaîos} “the ancient one.” These repeated articles and appositional nouns stack titles for the same being, heightening the sense of a well-known, long-standing enemy. The relative pronoun hos {ὅς | hós} introduces the clause hos estin Diabolos kai ho Satanas {ὅς ἐστιν Διάβολος καὶ ὁ Σατανᾶς | hós estín Diábolos kaí ho Satanâs}, equating this dragon-serpent with “the Devil” and “the Satan,” thus unifying symbolic and personal designations into a single adversary. A second aorist verb edesen {ἔδησεν | édēsen} “he bound” carries the narrative forward, with auton {αὐτὸν | autón} “him” as its object. The phrase chilia ete {χίλια ἔτη | chília étē} functions as an accusative of extent of time, specifying the duration of the binding. In translation, the chain of appositional titles is preserved with commas and relative phrasing, while the two aorist verbs are rendered as simple past to present these actions as complete and decisive. |