Isaiah 27:1-2

27:1 At that time ¹  the Lord will punish

with his destructive, ²  great, and powerful sword

Leviathan the fast-moving ³  serpent,

Leviathan the squirming serpent;

he will kill the sea monster. ⁴ 

27:2 When that time comes, ⁵ 

sing about a delightful vineyard! ⁶ 

Isaiah 2:4

2:4 He will judge disputes between nations;

he will settle cases for many peoples.

They will beat their swords into plowshares, ⁷ 

and their spears into pruning hooks. ⁸ 

Nations will not take up the sword against other nations,

and they will no longer train for war.

Isaiah 2:1

The Future Glory of Jerusalem

2:1 Here is the message about Judah and Jerusalem ⁹  that was revealed to Isaiah son of Amoz. ¹⁰ 

Isaiah 3:8

3:8 Jerusalem certainly stumbles,

Judah falls,

for their words and their actions offend the Lord; ¹¹ 

they rebel against his royal authority. ¹² 

James 2:19

2:19 You believe that God is one; well and good. ¹³  Even the demons believe that – and tremble with fear. ¹⁴ 

Revelation 20:1-3

The Thousand Year Reign

20:1 Then ¹⁵  I saw an angel descending from heaven, holding ¹⁶  in his hand the key to the abyss and a huge chain. 20:2 He ¹⁷  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel ¹⁸  then ¹⁹  threw him into the abyss and locked ²⁰  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.)

Revelation 20:10

20:10 And the devil who deceived ²¹  them was thrown into the lake of fire and sulfur, ²²  where the beast and the false prophet are ²³  too, and they will be tormented there day and night forever and ever.

[27:1]  ¹ tn Heb “in that day” (so KJV).

[27:1]  ² tn Heb “hard, severe”; cf. NAB, NRSV “cruel”; KJV “sore”; NLT “terrible.”

[27:1]  ³ tn Heb “fleeing” (so NAB, NASB, NRSV). Some translate “slippery” or “slithering.”

[27:1]  ⁴ tn The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon (Ugaritic tnn, cognate with Hebrew תַנִּין [tannin, translated “sea monster” here]) vanquished and captured? I did destroy the wriggling (Ugaritic ’qltn, cognate to Hebrew עֲקַלָּתוֹן [’aqallaton, translated “squirming” here]) serpent, the tyrant with seven heads (cf. Ps 74:14).” (See CTA 3 iii 38-39.) (2) “for all that you smote Leviathan the slippery (Ugaritic brh, cognate to Hebrew בָּרִחַ [bariakh, translated “fast-moving” here]) serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5 i 1-3.)

[27:2]  ⁵ tn Heb “in that day” (so KJV).

[27:2]  ⁶ tn Heb “vineyard of delight,” or “vineyard of beauty.” Many medieval mss read כֶּרֶם חֶמֶר (kerem khemer, “vineyard of wine”), i.e., “a productive vineyard.”

[2:4]  ⁷ sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[2:4]  ⁸ sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah, 1:93; M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. Breaking weapons and fashioning agricultural implements indicates a transition from fear and stress to peace and security.

[2:1]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:1]  ¹⁰ tn Heb “the word which Isaiah son of Amoz saw concerning Judah and Jerusalem.”

[3:8]  ¹¹ tn Heb “for their tongue and their deeds [are] to the Lord.”

[3:8]  ¹² tn Heb “to rebel [against] the eyes of his majesty.” The word כָּבוֹד (kavod) frequently refers to the Lord’s royal splendor that is an outward manifestation of his authority as king.

[2:19]  ¹³ tn Grk “you do well.”

[2:19]  ¹⁴ tn Grk “believe and tremble.” The words “with fear” are implied.

[20:1]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ¹⁶ 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.

[20:2]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  ¹⁸ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ²⁰ 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.

[20:10]  ²¹ tn Or “misled.”

[20:10]  ²² tn Traditionally, “brimstone.”

[20:10]  ²³ tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.