Revelation 19:11--20:15

The Son of God Goes to War

19:11 Then ¹  I saw heaven opened and here came ²  a white horse! The ³  one riding it was called “Faithful” and “True,” and with justice ⁴  he judges and goes to war. 19:12 His eyes are like a fiery ⁵  flame and there are many diadem crowns ⁶  on his head. He has ⁷  a name written ⁸  that no one knows except himself. 19:13 He is dressed in clothing dipped ⁹  in blood, and he is called ¹⁰  the Word of God. 19:14 The ¹¹  armies that are in heaven, dressed in white, clean, fine linen, ¹²  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ¹³  He ¹⁴  will rule ¹⁵  them with an iron rod, ¹⁶  and he stomps the winepress ¹⁷  of the furious ¹⁸  wrath of God, the All-Powerful. ¹⁹  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

19:17 Then ²⁰  I saw one angel standing in ²¹  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ²² 

“Come, gather around for the great banquet ²³  of God,

19:18 to eat ²⁴  your fill ²⁵  of the flesh of kings,

the flesh of generals, ²⁶ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ²⁷ 

and small and great!”

19:19 Then ²⁸  I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now ²⁹  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ³⁰  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ³¹  19:21 The ³²  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ³³  themselves with their flesh.

The Thousand Year Reign

20:1 Then ³⁴  I saw an angel descending from heaven, holding ³⁵  in his hand the key to the abyss and a huge chain. 20:2 He ³⁶  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel ³⁷  then ³⁸  threw him into the abyss and locked ³⁹  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 ⁴⁰  I saw thrones and seated on them were those who had been given authority to judge. ⁴¹  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 ⁴²  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁴³  came to life ⁴⁴  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.) ⁴⁵  This is the first resurrection. 20:6 Blessed and holy is the one who takes part ⁴⁶  in the first resurrection. The second death has no power over them, ⁴⁷  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Satan’s Final Defeat

20:7 Now ⁴⁸  when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive ⁴⁹  the nations at the four corners of the earth, Gog and Magog, ⁵⁰  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁵¹  20:9 They ⁵²  went up ⁵³  on the broad plain of the earth ⁵⁴  and encircled ⁵⁵  the camp ⁵⁶  of the saints and the beloved city, but ⁵⁷  fire came down from heaven and devoured them completely. ⁵⁸  20:10 And the devil who deceived ⁵⁹  them was thrown into the lake of fire and sulfur, ⁶⁰  where the beast and the false prophet are ⁶¹  too, and they will be tormented there day and night forever and ever.

The Great White Throne

20:11 Then ⁶²  I saw a large ⁶³  white throne and the one who was seated on it; the earth and the heaven ⁶⁴  fled ⁶⁵  from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then ⁶⁶  books were opened, and another book was opened – the book of life. ⁶⁷  So ⁶⁸  the dead were judged by what was written in the books, according to their deeds. ⁶⁹  20:13 The ⁷⁰  sea gave up the dead that were in it, and Death ⁷¹  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then ⁷²  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If ⁷³  anyone’s name ⁷⁴  was not found written in the book of life, that person ⁷⁵  was thrown into the lake of fire.

[19:11]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ² tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ³ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ⁴ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[19:12]  ⁵ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ⁶ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ⁷ tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  ⁸ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[19:13]  ⁹ tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several mss and versions seem to have changed the text to “sprinkled” (either ῥεραντισμένον [rJerantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rJerammenon] in 1611; or in one case περιρεραμμένον [perirerammenon] in א^[2]). The reading most likely to give rise to the others is “dipped.”

[19:13]  ¹⁰ tn Grk “the name of him is called.”

[19:14]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ¹² tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”

[19:15]  ¹³ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ¹⁵ tn Grk “will shepherd.”

[19:15]  ¹⁶ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  ¹⁷ sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.

[19:15]  ¹⁸ tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).

[19:15]  ¹⁹ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[19:17]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ²¹ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ²² tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  ²³ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ²⁴ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ²⁵ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ²⁶ tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[19:18]  ²⁷ tn See the note on the word “servants” in 1:1.

[19:19]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ²⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ³⁰ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ³¹ tn Traditionally, “brimstone.”

[19:21]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ³³ tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”

[20:1]  ³⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ³⁵ 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]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  ³⁷ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ³⁹ 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.

[20:4]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁴¹ 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.”

[20:4]  ⁴² 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.

[20:4]  ⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁴⁴ 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.”

[20:5]  ⁴⁵ sn This statement appears to be a parenthetical comment by the author.

[20:6]  ⁴⁶ tn Grk “who has a share.”

[20:6]  ⁴⁷ 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.

[20:7]  ⁴⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:8]  ⁴⁹ tn Or “mislead.”

[20:8]  ⁵⁰ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁵¹ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[20:9]  ⁵² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ⁵³ tn The shift here to past tense reflects the Greek text.

[20:9]  ⁵⁴ tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.

[20:9]  ⁵⁵ tn Or “surrounded.”

[20:9]  ⁵⁶ tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”

[20:9]  ⁵⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  ⁵⁸ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[20:10]  ⁵⁹ tn Or “misled.”

[20:10]  ⁶⁰ tn Traditionally, “brimstone.”

[20:10]  ⁶¹ 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.

[20:11]  ⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁶³ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁶⁴ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ⁶⁵ tn Or “vanished.”

[20:12]  ⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁶⁷ tn Grk “another book was opened, which is of life.”

[20:12]  ⁶⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁶⁹ tn Grk “from the things written in the books according to their works.”

[20:13]  ⁷⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ⁷¹ sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ⁷³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁷⁴ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ⁷⁵ tn Grk “he”; the pronoun has been intensified by translating as “that person.”