"... The triple binding of the dragon—he is chained, locked, and sealed—indicates the certainty of his imprisonment. During the time of his captivity he will no longer be able to thwart the purposes of God, that is, to “deceive the nations” (20:3). In order that there be no mistake about the identity of the dragon, John reiterates what he said in chapter 12: The dragon is the “ancient serpent, who is the Devil and Satan.” Several ancient parallels to the idea of binding or imprisoning evil forces can be found. The clearest parallel in the Hebrew Bible is Isaiah 24:21-22, which portrays God’s judgment against rebellious heavenly and earthly beings ... In 1 Enoch 10:4-6, God told the angel Raphael to bind Azazel (the leader of the evil angels) by his hands and feet, throw him into darkness, and cover him with stones. There he would stay until the great day of judgment when he would be hurled into the fire. In another version of the story, God sent Michael to tell Semyaza (another name for the leader of the evil angels) and his cohorts that they would be bound for seventy generations under the hills of the earth. At the day of judgment they would be cast into the abyss of fire, where they would be imprisoned in torment forever (1 Enoch 10:11-14). Other Jewish parallels include 1 Enoch 13:1; 14:5; 18:12-16; 21:1-10; 54:1-6; 2 Baruch 40; 56:13; Testament of Levi 18:12; Jubilees 5:6; 10:4-14. New Testament writers also were familiar with this idea (compare Jude 6; 2 Peteter 2:4) ..."

"... The Book of Revelation is eclectic in its use of Jewish angelologies. On the one hand, in Revelation 1–5 the seven “spirits” before the divine throne (1:4; 3:1; 4:5; 5:6) correspond to the seven interceding angels in Tobit, while the four living creatures (4:6–8) are drawn from Ezekiel 1–2 (and Isaiah 6), the source of the tradition about the four archangels. On the other hand, Rev 8:2–4 mentions the seven “angels” before God’s throne and, in addition, an unnamed angel who appears to be relaying the prayers of all the human holy ones. The tradition of the confrontation of Michael and Satan appears in 12:7–12. Here each is the commander of a heavenly army, and the military confrontation retains the character of judgment, for Satan is still identified as accuser. The old structure of Jubilees is still evident; the archdemon leads astray in order to accuse. In the larger context of Revelation, the mythic confrontation between Michael and Satan (Revelation 12, as in Daniel 12) is combined with the vision of Daniel 7 about the demonic beast and with the myth in 1 Enoch 10 about the temporary imprisonment and ultimate destruction of the chief demon (Revelation 12:12–17; 13; 20:1–3, 7–10) ..."