Discovery BoxRevelation 19:1--20:15
Context19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,
“Hallelujah! Salvation and glory and power belong to our God,
19:2 because his judgments are true and just. 1
For he has judged 2 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 3 poured out by her own hands!” 4
19:3 Then 5 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 6 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 7 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 8 a voice came from the throne, saying:
“Praise our God
all you his servants,
and all you who fear Him,
both the small and the great!”
19:6 Then 9 I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 10
“Hallelujah!
For the Lord our God, 11 the All-Powerful, 12 reigns!
19:7 Let us rejoice 13 and exult
and give him glory,
because the wedding celebration of the Lamb has come,
and his bride has made herself ready.
19:8 She was permitted to be dressed in bright, clean, fine linen” 14 (for the fine linen is the righteous deeds of the saints). 15
19:9 Then 16 the angel 17 said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.” 19:10 So 18 I threw myself down 19 at his feet to worship him, but 20 he said, “Do not do this! 21 I am only 22 a fellow servant 23 with you and your brothers 24 who hold to the testimony about 25 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 26 I saw heaven opened and here came 27 a white horse! The 28 one riding it was called “Faithful” and “True,” and with justice 29 he judges and goes to war. 19:12 His eyes are like a fiery 30 flame and there are many diadem crowns 31 on his head. He has 32 a name written 33 that no one knows except himself. 19:13 He is dressed in clothing dipped 34 in blood, and he is called 35 the Word of God. 19:14 The 36 armies that are in heaven, dressed in white, clean, fine linen, 37 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 38 He 39 will rule 40 them with an iron rod, 41 and he stomps the winepress 42 of the furious 43 wrath of God, the All-Powerful. 44 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 45 I saw one angel standing in 46 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 47
“Come, gather around for the great banquet 48 of God,
19:18 to eat 49 your fill 50 of the flesh of kings,
the flesh of generals, 51
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 52
and small and great!”
19:19 Then 53 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 54 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 55 – 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. 56 19:21 The 57 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 58 themselves with their flesh.
20:1 Then 59 I saw an angel descending from heaven, holding 60 in his hand the key to the abyss and a huge chain. 20:2 He 61 seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 62 then 63 threw him into the abyss and locked 64 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 65 I saw thrones and seated on them were those who had been given authority to judge. 66 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 67 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 68 came to life 69 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.) 70 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 71 in the first resurrection. The second death has no power over them, 72 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
20:7 Now 73 when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive 74 the nations at the four corners of the earth, Gog and Magog, 75 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 76 20:9 They 77 went up 78 on the broad plain of the earth 79 and encircled 80 the camp 81 of the saints and the beloved city, but 82 fire came down from heaven and devoured them completely. 83 20:10 And the devil who deceived 84 them was thrown into the lake of fire and sulfur, 85 where the beast and the false prophet are 86 too, and they will be tormented there day and night forever and ever.
20:11 Then 87 I saw a large 88 white throne and the one who was seated on it; the earth and the heaven 89 fled 90 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 91 books were opened, and another book was opened – the book of life. 92 So 93 the dead were judged by what was written in the books, according to their deeds. 94 20:13 The 95 sea gave up the dead that were in it, and Death 96 and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 97 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If 98 anyone’s name 99 was not found written in the book of life, that person 100 was thrown into the lake of fire.
[19:2] 1 tn Compare the similar phrase in Rev 16:7.
[19:2] 2 tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.
[19:2] 3 tn See the note on the word “servants” in 1:1.
[19:2] 4 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 6 tn Or “her smoke ascends forever and ever.”
[19:4] 7 tn Grk “creatures fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[19:5] 8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 10 tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”
[19:6] 11 tc Several
[19:6] 12 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…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”
[19:7] 13 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
[19:8] 14 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.”
[19:8] 15 sn This phrase is treated as a parenthetical explanation by the author.
[19:9] 16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 17 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[19:10] 18 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 19 tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[19:10] 20 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 21 tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”
[19:10] 22 tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.
[19:10] 23 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 24 tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[19:10] 25 tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”
[19:11] 26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 27 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 28 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] 29 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] 30 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 31 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[19:12] 32 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] 33 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] 34 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
[19:13] 35 tn Grk “the name of him is called.”
[19:14] 36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 37 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] 38 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 39 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 40 tn Grk “will shepherd.”
[19:15] 41 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[19:15] 42 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] 43 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] 44 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] 45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 46 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 47 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] 48 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 49 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 50 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 51 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] 52 tn See the note on the word “servants” in 1:1.
[19:19] 53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 54 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] 55 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] 56 tn Traditionally, “brimstone.”
[19:21] 57 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 58 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] 59 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:1] 60 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] 61 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:3] 62 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
[20:3] 63 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:3] 64 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] 65 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:4] 66 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] 67 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] 68 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:4] 69 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] 70 sn This statement appears to be a parenthetical comment by the author.
[20:6] 71 tn Grk “who has a share.”
[20:6] 72 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] 73 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:8] 75 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
[20:8] 76 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
[20:9] 77 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:9] 78 tn The shift here to past tense reflects the Greek text.
[20:9] 79 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] 81 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] 82 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:9] 83 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[20:10] 85 tn Traditionally, “brimstone.”
[20:10] 86 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] 87 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 88 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 89 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.
[20:12] 91 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:12] 92 tn Grk “another book was opened, which is of life.”
[20:12] 93 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
[20:12] 94 tn Grk “from the things written in the books according to their works.”
[20:13] 95 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:13] 96 sn Here Death is personified (cf. 1 Cor 15:55).
[20:14] 97 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:15] 98 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:15] 99 tn The word “name” is not in the Greek text, but is implied.
[20:15] 100 tn Grk “he”; the pronoun has been intensified by translating as “that person.”
