Revelation, Chapter 20, Verses 1 - 3, NIV "And I saw an angel coming down out of heaven, having the key to the Abyss and holding in his hand a great chain. He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years. He threw him into the Abyss, and locked and sealed it over him, to keep him from deceiving the nations anymore until the thousand years were ended. After that, he must be set free for a short time."
Scriptural Analysis: Preface: This will be the first in a series related to scriptural analysis. Originally, I had created the AI images related, which were posted previously. It occurred to me that this would be a good place to start on the scriptural analysis front to at least feel out how I want to express the information obtained.
The choice of Scripture was prompted by imagery potential to experiment with Deep Dream. While this may be the case sometimes, I intend to specifically focus the analysis effort on passages that I want to understand better. I envision further posts having unrelated images, as not all things lend themselves to visualization.
One primary focus of the analyses will always be the words used. Comparing contemporary translations to the Ancient Greek, Hebrew, or Aramaic can have a substantial impact on understanding, as we do not all use the same words in the same ways.
Purpose:
The general purpose is to share information I have gathered and to process my own thoughts on the matter. I put effort into my analysis for my own understanding, but share it in hopes someone else will benefit from the effort. If you are to read this, remember that I am a fallible human. I can misunderstand or be incorrect, there is certainly precedence. It is always wise to critically evaluate things for yourself.
Sources: The following are the primary sources used and quoted:
The HarperCollins Study Bible: New Revised Standard Version (Student ed., Rev. ed., H. W. Attridge, General Ed.). (2006). HarperCollins Publishers.
Bullinger, E. W. (1922). The Companion Bible: The Authorized Version of 1611 with the structures and critical, explanatory, and suggestive notes and with 198 appendixes (Latest Edition Year). Kregel Publications.
Strong, J. (2010). The new Strong's expanded exhaustive concordance of the Bible. Thomas Nelson Publishers.
Since the linguistic references in Strong's Concordance and The Companion Bible both utilize the King James Version, I will include that wording now as well: Revelation 20:1-3 (KJV) "And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 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"
Analysis:
The idea portrayed in the verse appears to be quite clear. An angel comes down to lock Satan in the bottomless pit for a thousand years. That is the surface level. To understand further, one must not assume, but evaluate the words used to see if it does indeed mean what you think it may. The verse being exemplified here is prophetic and eschatological (pertaining to the end times in religious contexts). Analysis can clarify to an extent, but cannot resolve as neatly as analysis of moral guidance. While the latter is more subjective, it is relatable. More so than events that have not yet transpired, at least. We begin with a layout of information found, and we will see what conclusions, if any, can be gleaned from the deeper look. NSRV Study Bible - It is worth pointing out that the Bible ties together to such an extent that I must limit how far I delve into footnotes, lest I never cease typing. The related footnote in the NSRV Study Bible reads:
The footnote includes two distinct points: 1. Precedence for the use of the term Dragon as used in Revelation 12:3 and precedence for the use of Ancient serpent, Devil, Satan Revelation 12:9,10.
Revelation 12:3 NRSV - "Then another portent appeared in heaven: a great red dragon, with seven heads and ten horns, and seven diadems on his heads."
This description mirrors the description of a beast from Revelation 13:1
Footnotes for Rev 13.1 reference to interpretation justifications for what people believe is the beast being referred to with various citations from the Old Testament, Apocrypha, and Deuteralcanonical books.
Revelation 12:9,10 NRSV - "The great dragon was thrown down, that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world - he was thrown down to earth, and his angels were thrown down with him. Then I heard a loud voice in heave, proclaiming, "Now have come the salvation and the power and the kingdom of our God and the authority of his Messiah, for the accuser of our comrades has been thrown down, who accuses them day and night before our God..."
Footnotes for Rev 12:9 gives reference for the Jewish expulsion, see Isaiah 14:12-15
Footnotes for Rev 12:10 states "Satan" means accuser in Hebrew (Job 1.9-11; Zech 3.1"
The first footnote serves to show the reader that the entity referenced is the same entity being referenced previously in the book of Revelation. The footnotes under each of those verses ties the words and ideas back to the Old Testament.
The references given here make a strong case that the entity being referred to is indeed the entity that would generally be referred to as Satan in Christianity. 2. The second footnote is pointing out that "the millennium," aka "thousand years," aka "the millennial kingdom" is not depicted in Jewish eschatology.
It is easy to follow footnotes back to references and confirm relevance. I find it much harder to confirm the absence of something from "Jewish eschatology," which would not be limited to the Bible alone. For the moment, I can neither confirm nor deny this assertion. Three verses from the Old Testament, some scholars consider to be referring to this same peace time. Isaiah 11:6-9, Isaiah 65:17-25, and Ezekiel 37:21-28.
In the interest of staying on track, I will continue on, but intend to revisit this idea specifically at a later date. The Companion Bible & Concordance -
These sources provide a far more varied examination. Approaching it similarly to the previous source would not be realistic, at least as far as my own limitations are concerned. Instead, I intend to try and share the information that stands out to me most, and hopefully understanding can be enhanced from this effort. The Companion Bible states that much of this passage is intended to be literal. The words used or translations of words has been debated, and different versions of the Bible will use different words. Often, I feel like this has caused me to misunderstand things because comparing a word used in one version versus another can make a significant difference in my mind. I was frustrated that I could not just go evaluate it for myself. These two books allow me to make a decent attempt at it. The Companion Bible notes that: "Satan is literal; the angel who binds him is literal; the abyss into which he is cast is literal; and the chain, whatever it may be composed of, is literal too." So, to save you hours and hours of research, let us examine some of the words used, and evidence for their translations. The most clear way to do this seems to be separating the verses, examining key words, and examining their known meanings and uses. Revelation 20:1 - "And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand."
For the first word to be examined, Heaven, I will detail the process gone through when analyzing a word. Strong's Concordance is the source which outlines what I am pointed towards and why. I have linked the reference verses for your convenience. Other sources will be credited as appropriate. Comments that are solely my thoughts will have their text color changed to purple.
Heaven - οὐρανός (Gk), ŏuranŏs
of "the aerial heavens" or "of the sky". Mt 6:26, Mt 8:20, Acts 10:12, Acts 11:6; "air"Jas 5:18
"the sidereal (i.e. the starry heavens) distant stars; constellations or fixed stars, e.g., Mt 24:29, Mt 24:35, Mk 13:25, Mk 13:31, Heb 11:12 "sky"; Rev 6:14, Rev 20:11
Mark 13:25 says in part, "And the stars of heaven shall fall..." Which, because of the sidereal context, I was curious if just the word οὐρανός was being translated as "stars of heaven." Per an online version of the Greek Bible, "καὶ οἱ ἀστέρες ἔσονται ἐκ τοῦ οὐρανοῦ πίπτοντες, καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται." οὐρανοῦ is being used only as heaven, ἀστέρες is denoting the stars. So, while these verses tie the idea of the sidereal to the word heaven, they are still independent words.
they, (1) and (2), (a) were created by the Son of God, Heb 1:10, (b) by God the Father, Rev 10:6
"the eternal dwelling place of God," Mt 5:16, Mt 12:50, Rev 3:12, Rev 11:13, Rev 16:11, Rev 20:9
From thence the Son of God descended to become incarnate, Jn 3:13, Jn 3:31, Jn 6:38, Jn 6:42
In His ascension Christ "passed through the heavens," Heb 4:14
He "ascended far above all the heavens," Eph 4:10, and was "made higher than the heavens," Heb 7:26
He "sat down on the right hand of the throne of the Majesty in the heavens," Heb 8:1
He is "on the right hand of God," having gone into heaven, 1 Pet 3:22
Since His ascension it is the scene of His present life and activity, e.g., Rom 8:34, Heb 9:24
From thence the Holy Spirit descended at Pentecost, 1 Pet 1:12
It is the abode of the angels, e.g., Mt 18:10, Mt 22:30, c.f. Rev 3:5
Thither Paul was "caught up," whether in the body or out of the body, he knew not, 2 Cor 12:2
It is to be the eternal dwelling place of the saints in resurrection glory, 2 Cor 5:1
From thence Christ will descend to the air (14a) to receive His saints at the Rapture, 1 Th 4:16, Phil 3:20, Phil 3:21, and (14b) will subsequently come with His saints and with His holy angels at His second advent, Mt 24:30, 2 Th 1:7
In the present life "heaven" is the region of the spiritual citizenship of believers, Phil 3:20
The present "heavens," with the earth, are to pass away, 2 Pet 3:10, "being on fire," v.12(see v.7); Rev 20:11
New "heavens" and earth are to be created, 2 Pet 3:13, Rev 21:1, with Is 65:17
"heaven" is used, by metonymy, for God. See: TDNT - 5:497, 736 BAGD - 593d; THAYER - 464c.
The result of the analysis for this particular word has affirmed the mental foundation already laid for the word in my own mind. The various uses of the word in English are mirrored in the uses in. Ancient Greek
With my method exposed for review and criticism, I will continue research in that fashion, but from here I will limit what is included. I wanted to show my method in order that one can evaluate it for themselves, but it is impractical to continue in the same detail due to time limitations on my end. The initial method can be replicated, and would support the information included.
Key - κλεις (Gk), Klěis, klice; a key (as shutting a lock) lit. or fig
Bottomless Pit or Abyss - ἀβυσσς (Gk), abussōs, ab'-us-sos;
depthless, i.e. (spec.) (infernal) "abyss" - rendered: deep (2x), bottomless (2x), bottomless pit (5x)
Abussos means bottomless. It describes an immeasurable depth, the underworld, the lower regions, the abyss of Sheol, the lower region, the abode of demons (Rev 11:7)
Chain - ἅλυσις (Gk), halusis, hal'-oo-sis;
of uncertain derivation. The word is known and its meaning is known, but scholars are uncertain of its linguistic ancestry.
a fetter or manacle:- chain (10x), bonds(1x)
halusis, as a noun, denotes bonds/chains. (Eph 6:20)
I will continue on in the same manner for the remaining two verses. Remember, there is not an argument being made at this point, only analysis of the text.
Revelation 20:2 - "And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,"
Laid hold on - κρατέω (Gk), kratĕō, krat-eh'-o
to use strength, i.e. seize or retain (lit. or fig.)
Most frequently rendered "to lay or take hold on."
"laid hands on"; Mt 22:6 "took", Mt 26:55 took, Mt 28:9 "held by", Mk 3:21, Mk 6:17, Mk 12:12, Mk 14:51, Act 24:6 "took".
The parallel uses all support the idea of literally seizing of one person by another. However, there are many examples of figurative uses in the New Testament, and even in Revelation. Based on the context in which it is used, it definitely seems to be intended to be read as a literal seizing.
Dragon - δράκων (Gk), drakōn, drak'-own
All 13 uses of the Ancient Greek word are in Revelation and occur between chapter 12 and 20. Did not come across any other uses: Rev 12:3-4, Rev 12:7, Rev 12:9, Rev 12:13, Rev 12:16-17, Rev 13:2, Rev 13:4, Rev 13:11, Rev 16:13, Rev 20:2
Probably from an alternative form of δέρκομαι, dĕrkŏmai (to look); a fabulous kind of serpent (perh. as supposed to fascinate)
Drakon denoted also a large serpent, so called because of its keen power of sight (from a root derke, signifying "to see").
Connection to Satan or devil supported by this verse and others, which make it clear that Satan is what is being referred to. It does not seem to be open to interpretation in another way, from available information.
Serpent - ὄφις (Gk), ŏphis, of'-is
a snake, fig (as a type of sly cunning) an artful malicious person, especially Satan
Its characteristics are concentrated in the arch adversary of God and man, the Devil, metaphorically described as the serpent; 2 Cor 11:3, Rev 12:9, Rev 12:14, Rev 12:15, Rev 20:2.
Devil - διαβολος (Gk), diabŏlŏs, dee-ab'-ol-os
a traducer; specifically Satan. Rendered: false accuser (2x), devil (35x), slanderer (1)
From διαβάλλω - diaballō, dee-ab-al'-lo
διά - dia, dee-ah', primary preposition denoting channel of an act; through
βάλλω - ballō, bal'-lo; primary verb; throw (varying violence or intensity), e.g. throwing or hurling
So, the translation of "the accuser" makes sense for διαβάλλω, and the distinction to διαβολος would I guess be to direct the title at a specific entity.
Satan - Σατανᾶς (Gk), Satanas, sat-an-os'
the accuser, i.e. the devil
the adversary
Satan appears to be an ancient Greek transliteration of the Hebrew word for the accuser used in the Old Testament. Started to follow that rabbit hole, but it goes to far to include here.
Bound - δέω (Gk), dĕō, deh'-o
primary verb; to bind
thousand years -
χίλιοι (Gk) - ehiliŏi, khil'-ee-oy; a thousand
ἔτος (Gk) - ĕtŏs, et'-os; apparently a primary word for year(s).
The thousand years referenced is understood to be referring to what is known as the millennial kingdom. In the context of the verse, chapter, book, and Bible, there is a good argument that is what is being referred to. However, for what I am doing, those words to not specifically point to the known understanding, by themselves.
Revelation 20:3 - "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"
Cast - βάλλω (Gk), ballō, bal'-lo
primary verb; throw (varying violence or intensity)
Used in various contexts; both with or without effort. In the context used, with force would make the most sense.
Set a Seal - σφραγίςω (Gk), sphragizō, sfrag-id'-zo
From σφραγίς - sphragis, sfrag-ece'
a signet; by impl. the stamp impressed (as a mark of privacy, or genuineness), lit. or fig. - seal
to stamp (with a signet or private mark) for security or preservation (lit. or fig.); by impl. to keep secret, to attest
of the doom of Satan, fixed and certain, Rev 20:3
Deceive - πλαγἀω (Gk), planaō, plan-ah'-o
to (prop. cause to) roam (from safety, truth, or virtue).
frequently active, "to deceive, by leading into error, to seduce." e.g.: Mt 24:4, Mt 24:5, Mt 24:11, Mt 24:24, Jn 7:12, 1 Jn 3:7
seems to point most often to the context of religion, piety, or orthodoxy. Being lead astray from truth, safety, or virtue, but in the context of religion specifically.
Nations - ἔθνος (Gk), ĕthnŏs, eth'-nos
Ethnos denotes, firstly, "a multitude or company'" then, "a multitude of people of the same nature or genus, a nation, people"
Use in the singular, of the Jews, e.g.; Lk 7:5, Lk 23:2, Jn 11:48, Jn 11:50-52
In the plural, of nations (Heb., goiim) other than Israel, e.g.; Mt 4:15, Rom 3:29, Rom 11:11, Rom 15:10, Gal 2:8
Occasionally it is used of gentile converts in distinction from Jews, e.g.; Rom 11:13, Rom 16:4, Gal 2:12, Gal 2:14, Eph 3:1
Must - δεἰ (Gk), dĕi, die
also δεὀν, dĕŏn, deh-on'
it is (was, etc) necessary (as binding)
Translated as: must (58x), ought (32x), must needs (5x), should (4x)
Loosed - λύω (Gk), luō, loo'-o
Little Season -
μικρὀς (Gk) - mikrŏs, mik-ros'
μικρὀτερος (Gk) - mikrŏtĕrŏs, mik-rot'-er-os;
χρὀνος (Gk) - chrŏnŏs, khron'-os
of uncertain derivation.; a space of time ... or interval; by extension an individual opportunity; by implication delay
(1) denotes "a space of time," whether long or short;
(1a) it implies duration, whether longer: (1a1) Act 1:21 "(all the) time", or (1a2) "at all seasons" Act 13:18, Act 20:18, or
(1b) shorter: Lk 4:5
(1b) it sometimes refers to the date of an occurrence, (1b1) whether past, Mt 2:7, (1b2) or future, Act 3:21, Act 7:17
(A) Broadly speaking, chronos expresses the duration of a period
(A1) thus in Act 1:7, "the Father has set within His own authority" both the times (chronos), the lengths of periods, and the seasons (kairos), epochs characterized by certain events.
(A2) in 1 Th 5:1, "times" refers tooo the length of the interval before the Parousia takes place (the presence of Christ with the saints when He comes to receive them to Himself at the Rapture), and to the length of time the Parousia will occupy;
(B) "seasons" refers to the special features of the period before, during, and after the Parousia
(C) Chronos marks quantity, kairos, quality
(D) Kairos, καιρὀς, means a definitely limited portion of time with the added notion of suitableness; whereas, chronos refers to time in general.
Conclusions on the Passage:
Separating out each verse, let us examine what insights can be gleaned from the information gathered. We all understand things a bit differently, so my misunderstandings may not match yours, but the resulting ideas should be well grounded.
Revelation 20:1-3 (KJV)"And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand."
The assertion by the Companion Bible that these words are intended to be literal holds up fine with the analysis of the words used. The key is the only item it did not assert was literal, however, the word could be literal or figurative, and it would not really change anything.
"And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,"
While laying hold on could be literal or figurative, comparable context seems to render the word as literal.
Tying together of the 4 names for Satan, branches out with precedence throughout the entire Bible. It would seem all are used here to make it unmistakably clear who is being bound, and not leaving it to interpretation.
The words for thousand years used imply via context the millennial kingdom, but not by the Greek words used alone.
"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"
Deception is specifically in regard to religion, not a general idea of deception.
Nations likely refers to all non-Jewish peoples.
Season seems like it should be translated to time, or "a little while." Season refers to specific criteria for the time, and is usually a different word in Greek. Since chronos is the word used, season seems like a potentially incorrect translation. However, to the average English reader, I do not think it would have any effect of what is understood.
Interesting Detail Discovered:
Loosed -
It is interesting to me that the word, while present throughout the New Testament, only twice referred to letting angels "loose," and the implications that accompany it.
Rev 9:14-15: "Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates.
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men."
They are not only loosed by the sixth trumpeter, but are already bound. For how long? Why?
After looking around a bit, I did find some footnotes only in The HarperCollins Study Bible, 2006
I'm curious as to why my other sources made no note of it.
Going Forward:
This will conclude my first attempt at Scriptural Analysis. The key things I took away from the experience is that it is not reasonable to engage in this the same way next time. I chose something to analyze without a specific goal or question, for the sake of laying the groundwork for future inquiry. Because of that, I just went about it almost stream of thought and I had difficulty not being distracted and going down rabbit holes. Without an articulated goal to reign me in, it is too easy for me to follow a footnote chain with interest, and realize after an hour that none of the information I consumed is usable for what I am writing.
I did enjoy the endeavor, and will certainly continue to analyze, but I will structure it better in future posts.
If you did read all this, I remind you again that I am a fallible human. I can misunderstand or be incorrect. It is always wise to critically evaluate things for yourself. A small misunderstanding can have grand implications. Never only repeat what someone else has said. Engage with it critically, and see if it can stand. In the end, you may be incorrect also, but at least you will have thought about it.
