86:9 All the nations, whom you created,
will come and worship you, 1 O Lord.
They will honor your name.
11:9 They will no longer injure or destroy
on my entire royal mountain. 2
For there will be universal submission to the Lord’s sovereignty,
just as the waters completely cover the sea. 3
54:5 For your husband is the one who made you –
the Lord who commands armies is his name.
He is your protector, 4 the Holy One of Israel. 5
He is called “God of the entire earth.”
11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, 6 so that you may not be conceited: A partial hardening has happened to Israel 7 until the full number 8 of the Gentiles has come in.
20:1 Then 9 I saw an angel descending from heaven, holding 10 in his hand the key to the abyss and a huge chain. 20:2 He 11 seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 12 then 13 threw him into the abyss and locked 14 and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)
20:4 Then 15 I saw thrones and seated on them were those who had been given authority to judge. 16 I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These 17 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 18 came to life 19 and reigned with Christ for a thousand years. 20:5 (The rest of the dead did not come to life until the thousand years were finished.) 20 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 21 in the first resurrection. The second death has no power over them, 22 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
1 tn Or “bow down before you.”
2 tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).
3 tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.
4 tn Or “redeemer.” See the note at 41:14.
5 sn See the note on the phrase “the Holy One of Israel” in 1:4.
6 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
7 tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”
8 tn Grk “fullness.”
9 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
10 tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.
11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
12 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
14 tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.
15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
16 tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”
17 tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.
18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
19 tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”
20 sn This statement appears to be a parenthetical comment by the author.
21 tn Grk “who has a share.”
22 tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.