Revelation / Chapter 19

Revelation 19

21 verses • SBL Greek New Testament 2 traditions available

Translator's Introduction

What This Chapter Is About

Revelation 19 moves from the fall of Babylon to the triumph of Christ in two dramatic movements. The first half (vv. 1-10) is a scene of heavenly worship: four 'Hallelujah' choruses celebrate God's just judgment of Babylon and announce the marriage supper of the Lamb. The second half (vv. 11-21) presents the rider on the white horse — identified as 'Faithful and True,' 'The Word of God,' and 'King of kings and Lord of lords' — who descends from heaven with his armies to defeat the beast, the false prophet, and the kings of the earth. The beast and false prophet are thrown into the lake of fire.

What Makes This Chapter Remarkable

The fourfold 'Hallelujah' (vv. 1, 3, 4, 6) represents the only occurrences of this Hebrew word in the New Testament — it was reserved for this moment of ultimate triumph. The marriage supper of the Lamb (v. 9) draws on the ancient Near Eastern covenant-banquet tradition and the prophetic vision of the messianic banquet (Isaiah 25:6-8). The rider on the white horse conquers with a sword from his mouth (v. 15), not a sword in his hand — his weapon is his word. The name 'that no one knows except himself' (v. 12) preserves mystery even at the moment of revelation.

Translation Friction

The identity of the rider has been debated, though most interpreters identify him as Christ. The 'robe dipped in blood' (v. 13) could be his own blood (sacrificial) or his enemies' blood (drawing on Isaiah 63:1-6). The SBLGNT reading is 'dipped' (bebammenon), not 'sprinkled' (a variant). We render the Greek as given.

Connections

The Hallelujah chorus echoes Psalms 104-106, 111-113, 115-117, 135, 146-150. The marriage supper draws on Isaiah 25:6-8, Matthew 22:1-14, and 25:1-13. The rider on the white horse fulfills Psalm 45:3-5 (the warrior king) and Isaiah 11:4 (ruling with the rod of his mouth). The winepress imagery recalls Isaiah 63:1-6 and Revelation 14:19-20. **Tradition comparisons:** The Latin Vulgate shaped Western theology here: Rex regum et dominus dominantium became one of the most exalted christological titles in Western theology and music (Handel's Hallelujah Chorus). The title asserts Christ's supremacy over all earthly... See the [Vulgate Revelation](/vulgate/revelation). JST footnote at Revelation 19:15: Sharp sword from Christ's mouth and rule with rod of iron revised See the [JST notes](/jst/revelation).

Revelation 19:1

Μετὰ ταῦτα ἤκουσα ὡς φωνὴν μεγάλην ὄχλου πολλοῦ ἐν τῷ οὐρανῷ λεγόντων· Ἁλληλουϊά· ἡ σωτηρία καὶ ἡ δόξα καὶ ἡ δύναμις τοῦ θεοῦ ἡμῶν,

After this I heard what sounded like the roar of a great multitude in heaven, saying, "Hallelujah! Salvation and glory and power belong to our God,

KJV And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:

Notes & Key Terms 1 term

Key Terms

Ἁλληλουϊά Hallēlouia
"Hallelujah" — Praise the LORD, Praise Yah

A Hebrew liturgical exclamation composed of hallelu ('praise') and Yah (shortened form of YHWH). It occurs extensively in the Psalms (especially the 'Hallel' psalms 113-118 and 146-150) but appears in the New Testament only here in Revelation 19:1, 3, 4, 6.

Translator Notes

  1. The Greek Hallēlouia transliterates the Hebrew hallelu-Yah ('Praise the LORD'). This is the first of only four occurrences in the New Testament, all in this chapter. The threefold attribution (salvation, glory, power) echoes the doxologies of 4:11, 5:12-13, and 7:12. The SBLGNT does not include 'honor' (timē) found in some manuscripts and the KJV.
Revelation 19:2

ὅτι ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ· ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην ἥτις ἔφθειρεν τὴν γῆν ἐν τῇ πορνείᾳ αὐτῆς, καὶ ἐξεδίκησεν τὸ αἷμα τῶν δούλων αὐτοῦ ἐκ χειρὸς αὐτῆς.

For true and righteous are his judgments — since he has judged the remarkable whore, which did corrupt the earth with her sexual immorality, and has avenged the blood of his servants at her hand.

KJV For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.

Notes & Key Terms

Translator Notes

  1. The affirmation 'true and righteous are his judgments' (alēthinai kai dikaiai hai kriseis autou) echoes 15:3 and 16:7, creating a liturgical refrain across the judgment sequence. The verb ephtheiren ('corrupted, destroyed') is stronger than mere moral influence — Babylon actively ruined the earth. The avenging of blood answers the martyrs' cry from 6:10.
Revelation 19:3

καὶ δεύτερον εἴρηκαν· Ἁλληλουϊά· καὶ ὁ καπνὸς αὐτῆς ἀναβαίνει εἰς τοὺς αἰῶνας τῶν αἰώνων.

And a second time they said, "Hallelujah! Her smoke rises forever and ever."

KJV And again they said, Alleluia. And her smoke rose up for ever and ever.

Notes & Key Terms

Translator Notes

  1. The second Hallelujah celebrates the permanence of Babylon's destruction — her smoke 'rises forever and ever' (anabainei eis tous aiōnas tōn aiōnōn). This echoes Isaiah 34:10, where Edom's smoke rises perpetually, and Revelation 14:11, where the smoke of torment rises for those who worship the beast. The present tense 'rises' (anabainei) makes the destruction an ongoing reality in the heavenly perspective.
  2. [TCR Cross-Reference] References Isaiah 34:10 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Revelation 19:4

καὶ ἔπεσαν οἱ πρεσβύτεροι οἱ εἴκοσι τέσσαρες καὶ τὰ τέσσαρα ζῷα, καὶ προσεκύνησαν τῷ θεῷ τῷ καθημένῳ ἐπὶ τῷ θρόνῳ, λέγοντες· Ἀμήν, Ἁλληλουϊά.

The twenty-four elders and the four living creatures fell down and worshiped God who is seated on the throne, saying, "Amen! Hallelujah!"

KJV And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.

Notes & Key Terms

Translator Notes

  1. The throne-room figures from chapters 4-5 reappear for the last time. The twenty-four elders and four living creatures have not been seen since 14:3. Their response — 'Amen! Hallelujah!' — combines Hebrew (Hallelujah) and Hebrew-via-Greek (Amēn, from Hebrew amen, 'truly, so be it') into the shortest and most complete act of worship in the book. This is the third Hallelujah.
Revelation 19:5

Καὶ φωνὴ ἀπὸ τοῦ θρόνου ἐξῆλθεν λέγουσα· Αἰνεῖτε τῷ θεῷ ἡμῶν, πάντες οἱ δοῦλοι αὐτοῦ, οἱ φοβούμενοι αὐτόν, οἱ μικροὶ καὶ οἱ μεγάλοι.

Then a voice came from the throne, saying, "Praise our God, all his servants, you who fear him, small and great!"

KJV And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great.

Notes & Key Terms

Translator Notes

  1. The voice from the throne (not identified — possibly an angel near the throne, since it says 'our God' rather than 'me') issues a call to universal worship. The phrase 'small and great' (hoi mikroi kai hoi megaloi) encompasses the entire range of humanity, echoing Psalm 115:13 ('He will bless those who fear the LORD, small and great'). This sets up the great multitude response in verse 6.
  2. [TCR Cross-Reference] This verse quotes Psalm 115:13 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Revelation 19:6

Καὶ ἤκουσα ὡς φωνὴν ὄχλου πολλοῦ καὶ ὡς φωνὴν ὑδάτων πολλῶν καὶ ὡς φωνὴν βροντῶν ἰσχυρῶν λεγόντων· Ἁλληλουϊά, ὅτι ἐβασίλευσεν κύριος ὁ θεὸς ἡμῶν ὁ παντοκράτωρ.

Then I heard what sounded like the voice of a great multitude, like the roar of many waters and like the sound of mighty thunder, saying, "Hallelujah! For the Lord our God, the Almighty, reigns!

KJV And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.

Notes & Key Terms

Translator Notes

  1. The fourth and climactic Hallelujah is delivered by a voice of overwhelming scale — multitude, waters, thunder. The declaration ebasileusen ('has begun to reign, reigns') is an ingressive aorist — it marks the beginning of God's unchallenged reign, not merely its continuation. This echoes the seventh trumpet's proclamation in 11:15 ('The kingdom of the world has become the kingdom of our Lord and of his Christ'). The Almighty (pantokratōr) title here carries the full weight of its Revelation usage.
Revelation 19:7

χαίρωμεν καὶ ἀγαλλιῶμεν, καὶ δώσωμεν τὴν δόξαν αὐτῷ, ὅτι ἦλθεν ὁ γάμος τοῦ ἀρνίου, καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν,

Let us rejoice and exult and give him the glory! For the marriage of the Lamb has come, and his bride has made herself ready.

KJV Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.

Notes & Key Terms

Translator Notes

  1. The shift from judgment (Babylon the prostitute destroyed) to celebration (the Lamb's bride prepared) is abrupt and deliberate — the fall of the false woman makes way for the true. The marriage metaphor for God's covenant with his people runs throughout the Old Testament (Hosea 2:14-20, Isaiah 54:5-8, Ezekiel 16). The bride 'has made herself ready' (hētoimasen heautēn) — preparation is active, not passive. The Greek gynē can mean 'wife' or 'woman'; here 'bride' captures the wedding context.
  2. [TCR Cross-Reference] Draws on Hosea 2:14-20. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  3. [TCR Cross-Reference] Draws on Isaiah 54:5-8. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  4. [TCR Cross-Reference] Draws on Ezekiel 16. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Revelation 19:8

καὶ ἐδόθη αὐτῇ ἵνα περιβάληται βύσσινον λαμπρὸν καθαρόν· τὸ γὰρ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν.

She has been given fine linen to wear, bright and pure" — for the fine linen represents the righteous deeds of the saints.

KJV And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.

Notes & Key Terms

Translator Notes

  1. The fine linen (byssinon) contrasts with Babylon's fine linen in 18:12, 16 — same fabric, entirely different significance. The bride's clothing 'was given' (edothē) to her — grace provides what the bride wears. Yet the linen represents 'the righteous deeds' (dikaiōmata) of the saints — human obedience is real but enabled by grace. The word dikaiōmata means 'righteous acts, just requirements fulfilled,' not merely imputed righteousness but lived faithfulness.
Revelation 19:9

Καὶ λέγει μοι· Γράψον· Μακάριοι οἱ εἰς τὸ δεῖπνον τοῦ γάμου τοῦ ἀρνίου κεκλημένοι. καὶ λέγει μοι· Οὗτοι οἱ λόγοι ἀληθινοὶ τοῦ θεοῦ εἰσιν.

Then the angel said to me, "Write this: Blessed are those who are invited to the marriage supper of the Lamb." And he said to me, "These are the true words of God."

KJV And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.

Notes & Key Terms

Translator Notes

  1. This is the fourth beatitude in Revelation (cf. 1:3, 14:13, 16:15). The 'marriage supper' (deipnon tou gamou) draws on the messianic banquet tradition (Isaiah 25:6-8) and Jesus's banquet parables (Matthew 22:1-14, Luke 14:15-24). The solemn authentication 'These are the true words of God' (houtoi hoi logoi alēthinoi tou theou eisin) emphasizes the reliability of the promise — this is not wishful thinking but divine declaration.
  2. [TCR Cross-Reference] Echoes Isaiah 25:6-8. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Revelation 19:10

καὶ ἔπεσα ἔμπροσθεν τῶν ποδῶν αὐτοῦ προσκυνῆσαι αὐτῷ. καὶ λέγει μοι· Ὅρα μή· σύνδουλός σού εἰμι καὶ τῶν ἀδελφῶν σου τῶν ἐχόντων τὴν μαρτυρίαν Ἰησοῦ· τῷ θεῷ προσκύνησον. ἡ γὰρ μαρτυρία Ἰησοῦ ἐστιν τὸ πνεῦμα τῆς προφητείας.

I fell at his feet to worship him, but he said to me, "Do not do that! I am a fellow servant with you and your brothers and sisters who hold to the testimony of Jesus. Worship God!" For the testimony of Jesus is the spirit of prophecy.

KJV And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.

Notes & Key Terms

Translator Notes

  1. John's impulse to worship the angel (repeated in 22:8-9) underscores Revelation's insistence that worship belongs to God alone — the central issue of the entire book. The angel's self-designation as syndoulos ('fellow servant') places angels and human believers on the same level: both are servants. The closing statement 'the testimony of Jesus is the spirit of prophecy' (hē martyria Iēsou estin to pneuma tēs prophēteias) can mean either 'testimony about Jesus' or 'testimony from Jesus' — both are valid. All true prophecy points to and comes from Jesus.
Revelation 19:11

Καὶ εἶδον τὸν οὐρανὸν ἠνεῳγμένον, καὶ ἰδοὺ ἵππος λευκός, καὶ ὁ καθήμενος ἐπ' αὐτὸν καλούμενος πιστὸς καὶ ἀληθινός, καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ.

Then I saw heaven opened, and there was a white horse. Its rider is called Faithful and True, and in righteousness he judges and wages war.

KJV And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.

Notes & Key Terms

Translator Notes

  1. Heaven 'opened' (ēneōgmenon, perfect passive — standing open) indicates a permanent opening, not a momentary glimpse. The white horse contrasts with the white horse of 6:2 (the first seal), though whether that earlier rider is the same figure or a counterfeit is debated. The name 'Faithful and True' (pistos kai alēthinos) was first applied to Christ in 3:14. He wages war 'in righteousness' (en dikaiosynē) — unlike all earthly warfare, this military action is entirely just.
Revelation 19:12

οἱ δὲ ὀφθαλμοὶ αὐτοῦ φλὸξ πυρός, καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός,

His eyes are like a flame of fire, and on his head are many diadems. He has a name written that no one knows except himself.

KJV His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.

Notes & Key Terms

Translator Notes

  1. The fiery eyes recall 1:14 and 2:18, identifying the rider with the exalted Christ of the opening vision. The 'many diadems' (diademata polla) — royal crowns — surpass the dragon's seven (12:3) and the beast's ten (13:1), signaling supreme sovereignty. The unknown name preserves an element of mystery even in this moment of full revelation: Christ possesses a dimension of identity that transcends all human comprehension (cf. Judges 13:18, Isaiah 9:6).
  2. [TCR Cross-Reference] Draws on Judges 13:18. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  3. [TCR Cross-Reference] Draws on Isaiah 9:6. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Revelation 19:13

καὶ περιβεβλημένος ἱμάτιον βεβαμμένον αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ ὁ λόγος τοῦ θεοῦ.

He is clothed in a robe dipped in blood, and his name is called The Word of God.

KJV And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

Notes & Key Terms 1 term

Key Terms

ὁ λόγος τοῦ θεοῦ ho logos tou theou
"The Word of God" — the word, message, reason, account; when personified: the divine self-expression

As a christological title, 'The Word of God' identifies Christ as God's definitive self-communication — not merely a messenger but the message itself. The connection to John 1:1-14 is unmistakable.

Translator Notes

  1. The Greek bebammenon ('dipped, dyed') indicates the robe was immersed in blood before the battle begins. This most likely alludes to Isaiah 63:1-3, where God treads the winepress of nations and his garments are stained with their lifeblood. Alternatively, the blood may be his own sacrificial blood. The title 'The Word of God' (ho logos tou theou) connects to John 1:1 ('In the beginning was the Word') and to the sword from his mouth (v. 15) — this warrior's weapon is God's spoken word.
  2. [TCR Cross-Reference] References Isaiah 63:1-3 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Revelation 19:14

καὶ τὰ στρατεύματα τὰ ἐν τῷ οὐρανῷ ἠκολούθει αὐτῷ ἐφ' ἵπποις λευκοῖς, ἐνδεδυμένοι βύσσινον λευκὸν καθαρόν.

The armies of heaven were following him on white horses, dressed in fine linen, white and pure.

KJV And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.

Notes & Key Terms

Translator Notes

  1. The heavenly armies wear fine linen (byssinon leukon katharon), not armor — the same clothing as the Lamb's bride (v. 8). They carry no weapons. This is not a battle where the armies fight; the rider alone wages war with the sword of his mouth. The armies are present as witnesses and companions, not combatants. Their white horses match their leader's, symbolizing victory already won.
Revelation 19:15

καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα, ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη, καὶ αὐτὸς ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ· καὶ αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς τοῦ θεοῦ τοῦ παντοκράτορος.

From his mouth comes a sharp sword with which to strike down the nations. He will shepherd them with an iron rod, and he treads the winepress of the fury of the wrath of God the Almighty.

KJV And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.

Notes & Key Terms

Translator Notes

  1. Three Old Testament texts converge: the sword from the mouth (Isaiah 11:4, 'he will strike the earth with the rod of his mouth'), the iron rod (Psalm 2:9, 'you will break them with a rod of iron'), and the winepress (Isaiah 63:3, 'I have trodden the winepress alone'). The weapon is speech, not steel — the sword proceeds from his mouth, meaning his word is the instrument of judgment. The Greek poimanei ('will shepherd') again carries both pastoral and governing senses (cf. 12:5). The quadruple genitive 'the fury of the wrath of God the Almighty' is the most intensely concentrated expression of divine judgment in Revelation.
  2. [TCR Cross-Reference] This verse quotes Isaiah 63:3 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  3. [TCR Cross-Reference] This verse quotes Isaiah 11:4 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  4. [TCR Cross-Reference] This verse quotes Psalm 2:9 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Joseph Smith Translation (Footnotes)eschatological

Sharp sword from Christ's mouth and rule with rod of iron revised

The JST footnote revises the description of the returning Christ in the parousia vision, adjusting the violent imagery of the sharp sword and rod-of-iron rule while preserving the eschatological authority claim.

Revelation 19:16

καὶ ἔχει ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν μηρὸν αὐτοῦ ὄνομα γεγραμμένον· Βασιλεὺς βασιλέων καὶ κύριος κυρίων.

On his robe and on his thigh he has a name inscribed: King of kings and Lord of lords.

KJV And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

Notes & Key Terms

Translator Notes

  1. The name is written on both robe and thigh — the thigh was where a sword hung, and the inscription would be visible where the robe fell open over the thigh. The title reverses the order from 17:14 ('Lord of lords and King of kings'), perhaps for climactic effect — 'King of kings' now comes first. This superlative title, drawn from Deuteronomy 10:17 and Daniel 2:47, makes the supreme claim: every other sovereign, human or demonic, is subordinate to this rider.
  2. [TCR Cross-Reference] Quotes Deuteronomy 10:17. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
  3. [TCR Cross-Reference] Quotes Daniel 2:47. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Latin Vulgate (Jerome, 405 CE)

"King of kings and Lord of lords"

Rex regum et dominus dominantium became one of the most exalted christological titles in Western theology and music (Handel's Hallelujah Chorus). The title asserts Christ's supremacy over all earthly rulers and was used in Western political theology to subordinate kings to Christ's authority — and by extension, to the Church that represents Christ.

Revelation 19:17

Καὶ εἶδον ἕνα ἄγγελον ἑστῶτα ἐν τῷ ἡλίῳ, καὶ ἔκραξεν ἐν φωνῇ μεγάλῃ λέγων πᾶσιν τοῖς ὀρνέοις τοῖς πετομένοις ἐν μεσουρανήματι· Δεῦτε συνάχθητε εἰς τὸ δεῖπνον τὸ μέγα τοῦ θεοῦ,

Then I saw an angel standing in the sun, and he cried out with a loud voice to all the birds flying in midheaven, "Come, gather for the great supper of God,

KJV And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God;

Notes & Key Terms

Translator Notes

  1. The 'great supper of God' (to deipnon to mega tou theou) is a grotesque counterpart to the 'marriage supper of the Lamb' (v. 9) — one is a feast of celebration, the other a feast of carrion. The imagery comes from Ezekiel 39:4, 17-20, where God invites the birds and beasts to a sacrificial feast on the mountains of Israel. The angel 'standing in the sun' (hestōta en tō hēliō) occupies a position of maximum cosmic visibility.
  2. [TCR Cross-Reference] Draws on Ezekiel 39:4. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Revelation 19:18

ἵνα φάγητε σάρκας βασιλέων καὶ σάρκας χιλιάρχων καὶ σάρκας ἰσχυρῶν καὶ σάρκας ἵππων καὶ τῶν καθημένων ἐπ' αὐτῶν, καὶ σάρκας πάντων ἐλευθέρων τε καὶ δούλων καὶ μικρῶν καὶ μεγάλων.

That you may consume the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and remarkable.

KJV That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.

Notes & Key Terms

Translator Notes

  1. The fivefold repetition of 'flesh' (sarkas) is grim and relentless. The social categories (kings, commanders, mighty, free/slave, small/great) match the universal categories of 6:15 — those who once hid from God's wrath now become a feast for birds. The leveling is total: king and slave are equal as carrion. This directly echoes Ezekiel 39:18-20.
  2. [TCR Cross-Reference] References Ezekiel 39:18-20 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Joseph Smith Translation (Footnotes)eschatological

Flesh of kings, captains, mighty men at the great supper of God — scope or meaning revised

The JST footnote revises the gruesome battle-feast imagery, which describes birds eating the flesh of fallen enemies, adjusting its eschatological meaning or framing.

Revelation 19:19

Καὶ εἶδον τὸ θηρίον καὶ τοὺς βασιλεῖς τῆς γῆς καὶ τὰ στρατεύματα αὐτῶν συνηγμένα ποιῆσαι τὸν πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ μετὰ τοῦ στρατεύματος αὐτοῦ.

Then I saw the beast and the kings of the earth and their armies assembled to wage war against the rider on the horse and against his army.

KJV And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.

Notes & Key Terms

Translator Notes

  1. The gathering anticipated in 16:14, 16 (Armageddon) now takes place. The beast and earth's kings assemble their armies against the rider — an act of supreme futility already declared hopeless in 17:14. The brevity of the 'battle' (described in only two verses, 20-21) underscores how one-sided the conflict is.
Revelation 19:20

καὶ ἐπιάσθη τὸ θηρίον καὶ μετ' αὐτοῦ ὁ ψευδοπροφήτης ὁ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ· ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν λίμνην τοῦ πυρὸς τῆς καιομένης ἐν θείῳ.

The beast was captured, and with it the false prophet who had performed signs on its behalf — the signs by which he had deceived those who received the mark of the beast and those who worshiped its image. The two of them were thrown alive into the lake of fire that burns with sulfur.

KJV And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.

Notes & Key Terms

Translator Notes

  1. No battle is described — the beast is simply captured (epiasthē, 'was seized'). The false prophet (the second beast of ch. 13) is identified by his deceptive signs. The 'lake of fire' (limnē tou pyros) is introduced here for the first time and will become the final destination of death, Hades, and the wicked (20:10, 14-15). The phrase 'thrown alive' (zōntes eblēthēsan) emphasizes the immediacy — no trial, no appeal, no delay.
Revelation 19:21

καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ῥομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶ πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν.

The rest were killed by the sword that came from the mouth of the rider on the horse, and all the birds gorged themselves on their flesh.

KJV And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.

Notes & Key Terms

Translator Notes

  1. The text emphasizes once more that the sword comes 'from his mouth' (tē exelthousē ek tou stomatos autou) — this is victory through the spoken word of God, not through military violence. The verb echortasthēsan ('were filled, gorged themselves') brings the grim 'great supper' of verses 17-18 to completion. The entire cosmic conflict — dragon, beast, false prophet, kings of the earth, their armies — is resolved in just three verses (19-21). The Word prevails.
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