Revelation / Chapter 20

Revelation 20

15 verses • SBL Greek New Testament 2 traditions available

Translator's Introduction

What This Chapter Is About

Revelation 20 describes three decisive events. First, an angel binds Satan in the abyss for a thousand years while the martyrs are resurrected to reign with Christ (the 'first resurrection'). Second, after the thousand years, Satan is released, deceives the nations (Gog and Magog), and leads a final assault on 'the beloved city' — only to be consumed by fire from heaven and thrown into the lake of fire forever. Third, the Great White Throne judgment: the dead are raised, the books are opened, and everyone is judged according to their deeds. Death and Hades themselves are thrown into the lake of fire, and anyone not found in the book of life joins them.

What Makes This Chapter Remarkable

The millennium (thousand-year reign) of Revelation 20 has generated three major interpretive traditions: premillennialism (Christ returns before the thousand years), postmillennialism (Christ returns after), and amillennialism (the thousand years are symbolic of the present age). The text uses chilia etē ('a thousand years') six times in seven verses (vv. 2-7), making it the defining concept of the chapter. The Gog and Magog reference (v. 8) draws on Ezekiel 38-39 but transposes it to a post-millennial context. The Great White Throne (v. 11) is one of the most solemn images in all of scripture — earth and heaven flee from the presence of the one seated on it.

Translation Friction

The sequence and nature of the millennium have been debated throughout church history. We render the Greek text without advocating for any millennial position. The relationship between the 'first resurrection' (v. 5) and the general resurrection (vv. 12-13) is also debated. The phrase 'the rest of the dead did not come to life until the thousand years were ended' (v. 5) is textually secure but interpretively complex.

Connections

The binding of Satan echoes Isaiah 24:21-22 (imprisoned host of heaven). Gog and Magog come from Ezekiel 38-39. The Great White Throne draws on Daniel 7:9-10 (the Ancient of Days and the opening of books). The book of life appears in Exodus 32:32-33, Psalm 69:28, Daniel 12:1, and throughout Revelation. The second death (v. 14) connects to 2:11 and 21:8. **Tradition comparisons:** The Latin Vulgate shaped Western theology here: Per annos mille (for a thousand years) — the millennium — generated the three great eschatological positions in Western theology: premillennialism (Christ returns before the thousand years), postmille... See the [Vulgate Revelation](/vulgate/revelation). JST footnote at Revelation 20:6: Blessed and holy — those who have part in the first resurrection — eternal death and priesthood language clarified See the [JST notes](/jst/revelation).

Revelation 20:1

Καὶ εἶδον ἄγγελον καταβαίνοντα ἐκ τοῦ οὐρανοῦ, ἔχοντα τὴν κλεῖν τῆς ἀβύσσου καὶ ἅλυσιν μεγάλην ἐπὶ τὴν χεῖρα αὐτοῦ.

Then I saw an angel coming down from heaven, holding the key to the abyss and a great chain in his hand.

KJV And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.

Notes & Key Terms

Translator Notes

  1. The key to the abyss was previously given to the fallen star in 9:1. Now it is in the hand of a heavenly angel, indicating God's sovereign control over access to the abyss. The 'great chain' (halysin megalēn) is symbolic of binding power. The angel is not identified — notably, it is not Christ but a single unnamed angel who is sufficient to bind the dragon.
Revelation 20:2

καὶ ἐκράτησεν τὸν δράκοντα, ὁ ὄφις ὁ ἀρχαῖος, ὅς ἐστιν Διάβολος καὶ ὁ Σατανᾶς, καὶ ἔδησεν αὐτὸν χίλια ἔτη,

He seized the dragon — that ancient serpent, who is the Devil and Satan — and bound him for a thousand years.

KJV And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,

Notes & Key Terms

Translator Notes

  1. The fourfold identification repeats 12:9: dragon, ancient serpent, Devil, Satan. The binding (edēsen, 'bound, tied up') restricts Satan's activity for a defined period. The phrase 'a thousand years' (chilia etē) appears for the first time, and will be repeated five more times through verse 7. Whether the number is literal or symbolic (representing a complete, long period) has been debated since the early church.

Latin Vulgate (Jerome, 405 CE)

"And he seized the dragon, the ancient serpent, who is the devil and Satan, and bound him for a thousand years"

Per annos mille (for a thousand years) — the millennium — generated the three great eschatological positions in Western theology: premillennialism (Christ returns before the thousand years), postmillennialism (Christ returns after), and amillennialism (the thousand years is symbolic of the church age). Augustine's amillennial reading (in City of God, Book 20) dominated Western theology until modern premillennial revivals.

Revelation 20:3

καὶ ἔβαλεν αὐτὸν εἰς τὴν ἄβυσσον, καὶ ἔκλεισεν καὶ ἐσφράγισεν ἐπάνω αὐτοῦ, ἵνα μὴ πλανήσῃ ἔτι τὰ ἔθνη, ἄχρι τελεσθῇ τὰ χίλια ἔτη· μετὰ ταῦτα δεῖ λυθῆναι αὐτὸν μικρὸν χρόνον.

He threw him into the abyss, shut it, and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed. After that he must be released for a short time.

KJV And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

Notes & Key Terms

Translator Notes

  1. Three actions secure the binding: thrown in, shut, sealed. The purpose of the binding is specifically to prevent deception (mē planēsē, 'might not deceive') — Satan's primary weapon throughout Revelation. The phrase 'he must be released' (dei lythēnai auton, literally 'it is necessary for him to be loosed') uses the divine dei ('it is necessary') — even Satan's release serves God's purposes. The 'short time' (mikron chronon) echoes 12:12.

Latin Vulgate (Jerome, 405 CE)

"And he seized the dragon, the ancient serpent, who is the devil and Satan, and bound him for a thousand years"

Per annos mille (for a thousand years) — the millennium — generated the three great eschatological positions in Western theology: premillennialism (Christ returns before the thousand years), postmillennialism (Christ returns after), and amillennialism (the thousand years is symbolic of the church age). Augustine's amillennial reading (in City of God, Book 20) dominated Western theology until modern premillennial revivals.

Revelation 20:4

Καὶ εἶδον θρόνους, καὶ ἐκάθισαν ἐπ' αὐτούς, καὶ κρίμα ἐδόθη αὐτοῖς, καὶ τὰς ψυχὰς τῶν πεπελεκισμένων διὰ τὴν μαρτυρίαν Ἰησοῦ καὶ διὰ τὸν λόγον τοῦ θεοῦ, καὶ οἵτινες οὐ προσεκύνησαν τὸ θηρίον οὐδὲ τὴν εἰκόνα αὐτοῦ καὶ οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον καὶ ἐπὶ τὴν χεῖρα αὐτῶν· καὶ ἔζησαν καὶ ἐβασίλευσαν μετὰ τοῦ Χριστοῦ χίλια ἔτη.

Then I saw thrones, and those seated on them were given authority to judge. I also saw the souls of those who had been beheaded for their testimony about Jesus and for the word of God, and those who had not worshiped the beast or its image and had not received the mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years.

KJV And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.

Notes & Key Terms

Translator Notes

  1. The Greek pepelekismenōn ('beheaded, executed with an axe') is specific but may represent all forms of martyrdom by synecdoche. Two groups appear to be described: the martyred and those who refused the beast's mark. The verb ezēsan ('they came to life, they lived') in the aorist tense suggests a definitive event — a resurrection. The phrase 'reigned with Christ' (ebasileusan meta tou Christou) fulfills the promise of 3:21 and 5:10.
Revelation 20:5

οἱ λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν ἄχρι τελεσθῇ τὰ χίλια ἔτη. αὕτη ἡ ἀνάστασις ἡ πρώτη.

The rest of the dead did not come to life until the thousand years were completed. This is the first resurrection.

KJV But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.

Notes & Key Terms

Translator Notes

  1. The phrase 'first resurrection' (anastasis hē prōtē) implies a second resurrection (described in vv. 12-13). Whether 'first' refers to chronological sequence (a bodily resurrection before the general resurrection) or to a spiritual reality (new life in Christ that precedes physical resurrection) is the central interpretive divide between premillennial and amillennial readings. The text itself uses the same verb ezēsan ('came to life') for both the first (v. 4) and second (implied in v. 5) groups.
Revelation 20:6

μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλ' ἔσονται ἱερεῖς τοῦ θεοῦ καὶ τοῦ Χριστοῦ, καὶ βασιλεύσουσιν μετ' αὐτοῦ τὰ χίλια ἔτη.

Blessed and holy is the one who has a share in the first resurrection. Over these the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years.

KJV Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

Notes & Key Terms

Translator Notes

  1. This is the fifth beatitude in Revelation (cf. 1:3, 14:13, 16:15, 19:9). The 'second death' (ho deuteros thanatos) is defined in verse 14 as the lake of fire. The dual role — priests and kings (hiereis tou theou kai tou Christou) — fulfills the promise of 1:6 and 5:10 and echoes Exodus 19:6 ('a kingdom of priests'). The phrase 'of God and of Christ' places God and Christ on the same level as objects of priestly service.
  2. [TCR Cross-Reference] Quotes Exodus 19:6. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Joseph Smith Translation (Footnotes)eschatological

Blessed and holy — those who have part in the first resurrection — eternal death and priesthood language clarified

The JST footnote revises the blessing pronounced on those in the first resurrection, clarifying what it means that 'the second death hath no power' over them and their role as priests of God and Christ.

Revelation 20:7

Καὶ ὅταν τελεσθῇ τὰ χίλια ἔτη, λυθήσεται ὁ Σατανᾶς ἐκ τῆς φυλακῆς αὐτοῦ,

When the thousand years are completed, Satan will be released from his prison.

KJV And when the thousand years are expired, Satan shall be loosed out of his prison,

Notes & Key Terms

Translator Notes

  1. The sixth and final occurrence of 'the thousand years' (ta chilia etē). Satan's release is described with the passive lythēsetai ('will be released') — he does not escape; he is let out. The abyss is now called his 'prison' (phylakēs), the same word used for Babylon's post-destruction state in 18:2 ('a haunt/prison for every unclean spirit').
Revelation 20:8

καὶ ἐξελεύσεται πλανῆσαι τὰ ἔθνη τὰ ἐν ταῖς τέσσαρσιν γωνίαις τῆς γῆς, τὸν Γὼγ καὶ Μαγώγ, συναγαγεῖν αὐτοὺς εἰς τὸν πόλεμον, ὧν ὁ ἀριθμὸς αὐτῶν ὡς ἡ ἄμμος τῆς θαλάσσης.

He will go out to deceive the nations at the four corners of the earth — Gog and Magog — to gather them for battle. Their number is like the sand of the sea.

KJV And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.

Notes & Key Terms

Translator Notes

  1. Satan's first act upon release is deception (planēsai) — his essential nature unchanged. Gog and Magog come from Ezekiel 38-39, where Gog is the ruler of Magog who leads a massive invasion of Israel in the last days. Here both names represent all hostile nations. 'The four corners of the earth' indicates universal scope. The comparison to 'sand of the sea' (hē ammos tēs thalassēs) recalls the Abrahamic promise (Genesis 22:17) — the enemies' number ironically echoes the blessing given to Abraham's descendants.
  2. [TCR Cross-Reference] References Ezekiel 38-39 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
  3. [TCR Cross-Reference] References Genesis 22:17 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Revelation 20:9

καὶ ἀνέβησαν ἐπὶ τὸ πλάτος τῆς γῆς, καὶ ἐκύκλευσαν τὴν παρεμβολὴν τῶν ἁγίων καὶ τὴν πόλιν τὴν ἠγαπημένην· καὶ κατέβη πῦρ ἐκ τοῦ οὐρανοῦ καὶ κατέφαγεν αὐτούς.

They marched across the breadth of the earth and surrounded the camp of the saints and the beloved city. But fire came down from heaven and consumed them.

KJV And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.

Notes & Key Terms

Translator Notes

  1. The 'beloved city' (tēn polin tēn ēgapēmenēn) is Jerusalem — the city God loves (Psalm 78:68, 87:2). The 'camp of the saints' (parembolēn tōn hagiōn) uses military language for the gathered people of God, echoing Israel's wilderness encampment. The fire from heaven recalls Ezekiel 38:22 and 39:6, where God destroys Gog with fire. As in chapter 19, no battle is narrated — God's intervention is immediate and total.
  2. [TCR Cross-Reference] Echoes Ezekiel 38:22. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
  3. [TCR Cross-Reference] Echoes Psalm 78:68. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Revelation 20:10

καὶ ὁ διάβολος ὁ πλανῶν αὐτοὺς ἐβλήθη εἰς τὴν λίμνην τοῦ πυρὸς καὶ θείου, ὅπου καὶ τὸ θηρίον καὶ ὁ ψευδοπροφήτης, καὶ βασανισθήσονται ἡμέρας καὶ νυκτὸς εἰς τοὺς αἰῶνας τῶν αἰώνων.

The devil who had deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet already are. They will be tormented day and night forever and ever.

KJV And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.

Notes & Key Terms

Translator Notes

  1. The unholy trinity is now complete in the lake of fire: dragon (thrown in here), beast and false prophet (thrown in at 19:20). The phrase 'where the beast and the false prophet already are' (hopou kai to thērion kai ho pseudoprophētēs) indicates they have been there since 19:20 — throughout the entire millennium. The duration 'day and night forever and ever' (hēmeras kai nyktos eis tous aiōnas tōn aiōnōn) uses the strongest possible expression of unending duration.
Revelation 20:11

Καὶ εἶδον θρόνον μέγαν λευκὸν καὶ τὸν καθήμενον ἐπ' αὐτόν, οὗ ἀπὸ τοῦ προσώπου ἔφυγεν ἡ γῆ καὶ ὁ οὐρανός, καὶ τόπος οὐχ εὑρέθη αὐτοῖς.

Then I saw a great white throne and the one seated on it. Earth and heaven fled from his presence, and no place was found for them.

KJV And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.

Notes & Key Terms

Translator Notes

  1. The 'great white throne' (thronon megan leukon) is the seat of final judgment — white signifying purity and absolute justice. The one seated is not explicitly identified (God or Christ), preserving the unity of divine judgment. The flight of earth and heaven (ephygen hē gē kai ho ouranos) is cosmic dissolution — the old creation cannot stand before the Judge's face. The phrase 'no place was found for them' (topos ouch heurethē autois) echoes 12:8 (no place for the dragon) — now creation itself finds no place to exist.
Revelation 20:12

καὶ εἶδον τοὺς νεκρούς, τοὺς μεγάλους καὶ τοὺς μικρούς, ἑστῶτας ἐνώπιον τοῦ θρόνου, καὶ βιβλία ἠνοίχθησαν· καὶ ἄλλο βιβλίον ἠνοίχθη, ὅ ἐστιν τῆς ζωῆς· καὶ ἐκρίθησαν οἱ νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοις κατὰ τὰ ἔργα αὐτῶν.

I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. The dead were judged according to what was written in the books, according to their deeds.

KJV And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

Notes & Key Terms

Translator Notes

  1. Two kinds of books are opened: plural 'books' (biblia) — records of deeds — and the singular 'book of life' (biblion tēs zōēs). Judgment is 'according to their deeds' (kata ta erga autōn), a principle stated three times in the chapter (vv. 12, 13). The scene draws directly on Daniel 7:10 ('The court sat in judgment, and the books were opened'). The phrase 'great and small' (megalous kai mikrous) is reversed from the usual order, perhaps emphasizing that even the great must stand before this throne.
  2. [TCR Cross-Reference] Draws on Daniel 7:10. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Revelation 20:13

καὶ ἔδωκεν ἡ θάλασσα τοὺς νεκροὺς τοὺς ἐν αὐτῇ, καὶ ὁ θάνατος καὶ ὁ ᾅδης ἔδωκαν τοὺς νεκροὺς τοὺς ἐν αὐτοῖς, καὶ ἐκρίθησαν ἕκαστος κατὰ τὰ ἔργα αὐτῶν.

The sea gave up the dead that were in it, and Death and Hades gave up the dead that were in them, and each person was judged according to their deeds.

KJV And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.

Notes & Key Terms

Translator Notes

  1. Three realms surrender their dead: the sea (those lost at sea, without proper burial), Death (the state of being dead), and Hades (the realm of the dead, Greek equivalent of Hebrew Sheol). The personification of Death and Hades as entities who 'give up' their dead suggests they are reluctant captors forced to release their prisoners. The Greek hekastos ('each one') emphasizes individual accountability — judgment is personal, not merely collective.
Revelation 20:14

καὶ ὁ θάνατος καὶ ὁ ᾅδης ἐβλήθησαν εἰς τὴν λίμνην τοῦ πυρός. οὗτος ὁ θάνατος ὁ δεύτερός ἐστιν, ἡ λίμνη τοῦ πυρός.

Then Death and Hades were thrown into the lake of fire. This is the second death — the lake of fire.

KJV And death and hell were cast into the lake of fire. This is the second death.

Notes & Key Terms

Translator Notes

  1. Death itself dies — Death and Hades, personified as the last enemies, are destroyed in the lake of fire. This fulfills Isaiah 25:8 ('He will swallow up death forever') and 1 Corinthians 15:26 ('The last enemy to be destroyed is death'). The 'second death' (ho thanatos ho deuteros) is defined: it is the lake of fire. The first death is physical; the second death is final separation from God. After this verse, death does not appear again in Revelation — it is gone.
  2. [TCR Cross-Reference] Echoes Isaiah 25:8. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Revelation 20:15

καὶ εἴ τις οὐχ εὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένος, ἐβλήθη εἰς τὴν λίμνην τοῦ πυρός.

If anyone's name was not found written in the book of life, that person was thrown into the lake of fire.

KJV And whosoever was not found written in the book of life was cast into the lake of fire.

Notes & Key Terms

Translator Notes

  1. The final criterion is not deeds alone (though deeds are judged in vv. 12-13) but inclusion in the book of life. The conditional 'if anyone' (ei tis) is stark and individual. The passive 'was not found written' (ouch heurethē gegrammenos) implies a search — the book is examined, and the name is either there or it is not. This is the last verse before the new creation vision of chapter 21. The chapter ends not with hope but with the sober reality of final judgment, making the transition to chapter 21 all the more dramatic.
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