Apocalipsis 19
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En qué coinciden las tradiciones
Several traditions affirm that Christ conquers His eschatological enemies strictly through the sword of His mouth, representing the efficacious Word of God rather than earthly warfare, and note that the blood on His garment signifies His own shed blood on the cross. The nature of the 'marriage supper of the Lamb' is disputed, as traditions divide over whether it is a present reality participated in through the sacrament of the Eucharist or a future eschatological event that a memorial Lord's… Inicia sesión para leer el consenso completo →
Dónde difieren las tradiciones
The judgment of the harlot and the defeat of the beast represent God's historical vindication of persecuted believers against coercive state-church powers.
baptist: QUALIFY; anabaptist: QUALIFY; adventist: AFFIRM; restorationist: QUALIFY
The 'marriage supper of the Lamb' is a present reality directly participated in through the sacrament of the Eucharist.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: QUALIFY; anglican: AFFIRM; lutheran: QUALIFY; baptist: DENY; methodist: QUALIFY
The 'marriage supper of the Lamb' is a future eschatological event that the local church's memorial Lord's Supper merely points toward.
catholic: DENY; orthodox: DENY; oriental-orthodox: QUALIFY; anglican: DENY; lutheran: DENY; baptist: AFFIRM; methodist: QUALIFY
The phrase 'his wife hath made herself ready' demonstrates the necessity of human obedience and active cooperation with grace in salvation.
orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; reformed: DENY; methodist: AFFIRM; restorationist: AFFIRM
The bride's 'fine linen' represents actual, infused righteousness and meritorious works produced in the believer.
catholic: AFFIRM; lutheran: DENY; reformed: DENY; methodist: QUALIFY; adventist: DENY
The bride's 'fine linen' represents the synergy of human ascetic effort and uncreated divine grace leading to theosis.
orthodox: AFFIRM; lutheran: DENY; reformed: DENY
The bride's 'fine linen' represents practical, lived obedience and visible nonconformity practiced by the gathered community.
lutheran: QUALIFY; methodist: QUALIFY; anabaptist: AFFIRM; restorationist: AFFIRM
The bride's 'fine linen' represents sanctification imparted solely by God's sovereign grace, distinct from any human merit.
catholic: DENY; orthodox: DENY; oriental-orthodox: QUALIFY; lutheran: QUALIFY; reformed: AFFIRM; methodist: QUALIFY; restorationist: QUALIFY
The angel's refusal of worship establishes a theological distinction between absolute worship due to God alone and proper veneration of fellow creatures.
catholic: AFFIRM; orthodox: AFFIRM; lutheran: DENY; reformed: DENY; restorationist: DENY
The angel's instruction to 'worship God' categorically forbids the invocation and veneration of saints and angels.
catholic: DENY; orthodox: DENY; lutheran: AFFIRM; reformed: AFFIRM; restorationist: AFFIRM
The Rider's exclusive use of a spiritual sword establishes a mandate of strict nonviolence and nonresistance for His followers.
lutheran: DENY; anabaptist: AFFIRM
The arrival of the Rider on the white horse depicts the literal, visible, premillennial Second Coming of Christ to earth.
oriental-orthodox: QUALIFY; reformed: DENY; baptist: QUALIFY; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: DENY
The Rider's victory over the beast and false prophet represents an amillennial depiction of the Final Judgment at Christ's return.
oriental-orthodox: QUALIFY; reformed: AFFIRM; baptist: QUALIFY; pentecostal: DENY; adventist: DENY; restorationist: QUALIFY
The battle scene symbolizes a continuous historical or spiritual overthrow of error and persecution through the gospel, rather than a futuristic physical conflict.
oriental-orthodox: QUALIFY; lutheran: AFFIRM; reformed: DENY; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM
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Catholic
In its apocalyptic context, Revelation 19 forms the climactic pivot of the book's narrative. Following the destruction of the great harlot (Babylon), heaven erupts in a multiphonic liturgy of 'Alleluia' (verses 1-6). The text announces the imminent marriage of the Lamb to his Bride, who is clothed in the righteous deeds of the saints (verses 7-9). After an encounter where an angel refuses worship (verse 10), the heavens open to reveal the ultimate Divine Warrior, 'The Word of God,' riding a white horse and wearing a blood-sprinkled garment (verses 11-16). He descends with the armies of heaven to completely defeat the beast, the false prophet, and the kings of the earth, casting the evil powers into the lake of fire (verses 17-21). Reception: Catholic reception reads this chapter synthetically as the ultimate revelation of ecclesiology, sacramentology, and christological victory. The 'marriage supper of the Lamb' (v. 9) is universally understood as the eschatological banquet, of which the Eucharist is the real and present anticipation. Latin conciliar teaching, particularly the Council of Trent, highlights verse 8 ('the fine linen is the justifications of saints', Douay-Rheims) to affirm that the grace of justification results in actual, infused righteousness and meritorious works, not merely an imputed legal standing. In interpreting the angel's prohibition of worship (v. 10), Augustine famously grounds the critical Catholic distinction between 'latria' (the sovereign worship due to God alone, which the angel refuses) and 'dulia' (the honor or veneration appropriate for the saints and angels as fellow servants). Eastern Catholic theology, drawing on Greek patristic sources like Andrew of Caesarea, emphasizes the christological depth of the Rider on the white horse (vv. 11-16). Andrew reads the 'garment sprinkled with blood' (v. 13) primarily as an emblem of Christ's voluntary passion—His own blood shed on the cross—rather than just the blood of His enemies. The 'sharp sword' proceeding from His mouth (v. 15) is understood patristically as the penetrating power of the Gospel and the Spirit, executing a spiritual judgment that separates the righteous from the wicked.
Eastern Orthodox
In its immediate apocalyptic context, Revelation 19 structurally pivots from the final destruction of the harlot Babylon to the ultimate victory of Christ. The chapter contrasts two dramatic meals: the joyous 'marriage supper of the Lamb' (verses 7-9), celebrating the union of Christ and his purified Bride, and the gruesome 'great supper of God' (verses 17-21), where carrion birds feast on the corpses of kings and armies. Connecting these two suppers is the appearance of the Rider on the white horse (verses 11-16), explicitly identified as 'The Word of God,' who makes war in righteousness, striking down the beast and the false prophet with the sword from his mouth. Reception: Eastern Orthodox reception of this chapter is heavily mediated by the patristic commentaries of Andrew of Caesarea and Oecumenius, as Revelation is the only New Testament book never read in the standard Byzantine lectionary. The 'unknown name' of the Rider (verse 12) is read through a strong apophatic lens; Andrew of Caesarea argues it reveals that the divine essence of the Word remains utterly incomprehensible, even as his incarnate economy is revealed in his blood-dipped garment (verse 13). The 'fine linen' which constitutes the 'righteous acts of the saints' (verse 8) is understood synergistically: the Bride's readiness represents human ascetic effort transfigured by uncreated grace, culminating in theosis. Additionally, the angel's prohibition of John's worship (verse 10) served as a vital proof-text during the Iconoclast controversy; the Seventh Ecumenical Council used such passages to formally distinguish between true worship (latreia), which belongs to God alone, and honorable veneration (proskynesis) offered to angels, saints, and icons.
Oriental Orthodox
In the immediate narrative context, Revelation 19 depicts the eruption of heavenly praise following the destruction of Babylon, culminating in the announcement of the marriage of the Lamb. Heaven opens to reveal a divine warrior, the Word of God, riding a white horse and wearing a blood-stained garment. He leads the armies of heaven to decisively strike down the nations and execute divine wrath, resulting in the capture and damnation of the beast and the false prophet in the lake of fire. Reception: The reception of Revelation in the Oriental Orthodox communion is historically varied. While the early Syriac Peshitta omitted the book, the Coptic Church preserved and deeply venerated it, and the Armenian Church later integrated it with rich commentary. Within this tradition, Revelation 19 is recognized as a profound Christological text. The rider called 'The Word of God' who wears a 'garment sprinkled with blood' (Revelation 19:13) is read through a distinctly miaphysite lens: it is the divine, eternal Word Himself who suffered in the flesh. The blood is not foreign to the Logos but belongs to His single incarnate nature, seamlessly uniting the divine warrior of heaven with the suffering servant of the cross. Armenian theologian Nerses of Lambron, in his commentary on the Apocalypse, interprets the 'marriage of the Lamb' (Revelation 19:7-9) as the ultimate eschatological fulfillment of the Church's sacramental reality, wherein the 'fine linen' represents the ascetic and moral purity achieved by the saints through the grace of the Holy Spirit. The defeat of the beast and the false prophet (Revelation 19:20) is viewed as the absolute, cosmic triumph of the Cross over all heretical deception and demonic power.
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WEB · World English Bible
1After these things I heard something like a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation, power, and glory belong to our God; 2for his judgments are true and righteous. For he has judged the great prostitute who corrupted the earth with her sexual immorality, and he has avenged the blood of his servants at her hand.” 3A second said, “Hallelujah! Her smoke goes up forever and ever.” 4The twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne, saying, “Amen! Hallelujah!” 5A voice came from the throne, saying, “Give praise to our God, all you his servants, you who fear him, the small and the great!” 6I heard something like the voice of a great multitude, and like the voice of many waters, and like the voice of mighty thunders, saying, “Hallelujah! For the Lord our God, the Almighty, reigns! 7Let’s rejoice and be exceedingly glad, and let’s give the glory to him. For the wedding of the Lamb has come, and his wife has made herself ready.” 8It was given to her that she would array herself in bright, pure, fine linen, for the fine linen is the righteous acts of the saints. 9He said to me, “Write, ‘Blessed are those who are invited to the wedding supper of the Lamb.’” He said to me, “These are true words of God.” 10I fell down before his feet to worship him. He said to me, “Look! Don’t do it! I am a fellow bondservant with you and with your brothers who hold the testimony of Jesus. Worship God, for the testimony of Jesus is the Spirit of Prophecy.” 11I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war. 12His eyes are a flame of fire, and on his head are many crowns. He has names written and a name written which no one knows but he himself. 13He is clothed in a garment sprinkled with blood. His name is called “The Word of God.” 14The armies which are in heaven, clothed in white, pure, fine linen, followed him on white horses. 15Out of his mouth proceeds a sharp, double-edged sword that with it he should strike the nations. He will rule them with an iron rod. He treads the wine press of the fierceness of the wrath of God, the Almighty. 16He has on his garment and on his thigh a name written, “KING OF KINGS AND LORD OF LORDS.” 17I saw an angel standing in the sun. He cried with a loud voice, saying to all the birds that fly in the sky, “Come! Be gathered together to the great supper of God, 18that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, and the flesh of horses and of those who sit on them, and the flesh of all men, both free and slave, small and great.” 19I saw the beast, the kings of the earth, and their armies, gathered together to make war against him who sat on the horse and against his army. 20The beast was taken, and with him the false prophet who worked the signs in his sight, with which he deceived those who had received the mark of the beast and those who worshiped his image. These two were thrown alive into the lake of fire that burns with sulfur. 21The rest were killed with the sword of him who sat on the horse, the sword which came out of his mouth. So all the birds were filled with their flesh.
KJV · King James Version
1And 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: 2For 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. 3And again they said, Alleluia. And her smoke rose up for ever and ever. 4And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia. 5And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. 6And 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. 7Let 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. 8And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. 9And 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. 10And 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. 11And 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. 12His 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. 13And he was clothed with a vesture dipped in blood: and his name is called The Word of God. 14And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. 15And 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. 16And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. 17And 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; 18That 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. 19And 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. 20And 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. 21And 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.
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- v1 [lexical]: Variation in describing the voice, whether 'great' or 'loud', and whether it is described with an approximating particle ('as it were' / 'something like'). — “a great” (KJV, YLT, WEBSTER) vs “something like loud” (WEB) vs “as it were” (ASV) vs “as loud” (DARBY) vs “as it were the” (DRC)
- v1 [lexical]: Translation of the noun phrase describing the crowd ('multitude' vs 'people' vs 'many'). — “a great multitude” (WEB, ASV, YLT, DARBY) vs “much people” (KJV, DRC) vs “many” (WEBSTER)
- v1 [grammatical]: Variation in spelling or translating the exclamation of praise ('Alleluia' vs 'Hallelujah') and inclusion of a definite article. — “Alleluia” (KJV, WEBSTER, DRC) vs “Hallelujah” (WEB, ASV) vs “the” (YLT) vs “Hallelujah the” (DARBY)
- v2 [grammatical]: Translation of the causal conjunction ('for' vs 'because') and word order. — “For” (KJV, ASV, DARBY, WEBSTER, DRC) vs “his judgments are” (WEB) vs “because” (YLT)
- v2 [lexical]: Translation of the term for the woman ('harlot', 'prostitute', 'whore') and phrasing of the relative clause. — “harlot corrupted” (DARBY, DRC) vs “prostitute who corrupted” (WEB) vs “whore which did corrupt” (KJV) vs “harlot her that corrupted” (ASV) vs “who” (YLT) vs “harlot who corrupted” (WEBSTER)
- v2 [lexical]: Translation of the word for sexual sin. — “fornication” (KJV, ASV, DARBY, DRC) vs “sexual immorality” (WEB) vs “whoredom” (YLT) vs “lewdness” (WEBSTER)
- v2 [grammatical]: Translation of the verb for avenging/revenging, with variations in auxiliary verbs and tense. — “hath avenged” (KJV, WEBSTER) vs “he has” (WEB) vs “he” (ASV) vs “He did avenge” (YLT) vs “has” (DARBY) vs “revenged” (DRC)
- v2 [lexical]: Translation of the term for the Lord's servants or slaves. — “servants” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “bondmen” (DARBY)
- v2 [grammatical]: Singular versus plural for 'hand/hands'. — “hand” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “hands” (DRC)
- v4 [lexical]: Translation of the title for the 24 figures ('elders' vs 'ancients') and numbering style. — “four and twenty elders” (KJV, ASV, WEBSTER) vs “twenty-four” (WEB, DARBY) vs “the twenty” (YLT) vs “ancients” (DRC)
- v4 [lexical]: Translation of the word for the four beings around the throne ('living creatures/beings' vs 'beasts'). — “living creatures” (WEB, ASV, YLT, DARBY, DRC) vs “beasts fell down” (KJV) vs “living beings” (WEBSTER)
- v4 [lexical]: Translation of the verb for worship or obeisance. — “worshiped” (WEB, WEBSTER) vs “worshipped” (KJV, ASV) vs “they did bow before” (YLT) vs “did homage to” (DARBY) vs “adored” (DRC)
- v4 [grammatical]: Translation of the participle describing sitting on the throne (tense and aspect). — “who sits” (WEB) vs “that sat on” (KJV) vs “sitteth” (ASV) vs “who is sitting upon” (YLT) vs “who sits upon” (DARBY) vs “who” (WEBSTER) vs “sitteth upon” (DRC)
- v6 [lexical]: Translation of the word for a large gathering of people. — “multitude” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “crowd” (DARBY)
- v6 [lexical]: Translation of the comparative particle ('as' / 'like') and definite article. — “as the” (KJV, ASV, YLT, WEBSTER, DRC) vs “like” (WEB) vs “a” (DARBY)
- v6 [lexical]: Translation of the noun and adjective for thunder ('thunderings/thunders', 'mighty/strong/great'). — “mighty thunderings” (KJV, YLT, WEBSTER) vs “thunders” (WEB, ASV) vs “strong thunders” (DARBY) vs “great thunders” (DRC)
- v6 [grammatical]: Variation in spelling Hallelujah and translation of the conjunction ('for' vs 'because'). — “Hallelujah” (WEB, ASV, DARBY) vs “Alleluia for” (KJV, WEBSTER, DRC) vs “because reign did” (YLT)
- v7 [grammatical]: Variation in translation of the causal particle ('for' vs 'because') and word order. — “for” (WEB, KJV, ASV, WEBSTER, DRC) vs “because come did” (YLT) vs “glory” (DARBY)
- v7 [lexical]: Translation of the term for the matrimonial event. — “marriage” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “wedding” (WEB)
- v7 [lexical]: Translation of the verb for making ready or preparing. — “hath made” (KJV, ASV, WEBSTER) vs “has” (WEB, DARBY) vs “did make” (YLT) vs “prepared” (DRC)
- v8 [lexical]: Translation of the plural noun referring to righteous deeds or justification. — “righteous acts” (WEB, ASV, YLT) vs “righteousness” (KJV, WEBSTER) vs “righteousnesses” (DARBY) vs “justifications” (DRC)
- v9 [grammatical]: Tense and phrasing of the verb for speaking ('said' vs 'saith/says'). — “said to” (WEB, DRC) vs “saith unto” (KJV, ASV) vs “to” (YLT, WEBSTER) vs “says to” (DARBY)
- v9 [grammatical]: Tense and phrasing of the second verb for speaking ('said' vs 'saith/says'). — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
- v9 [lexical]: Translation of the noun for the utterances of God ('words' vs 'sayings'). — “words” (WEB, ASV, YLT, DARBY, DRC) vs “are the true sayings” (KJV, WEBSTER)
- v10 [lexical]: Preposition indicating the location of falling (e.g., 'before' vs 'at'). — “down before” (WEB, ASV, DRC) vs “at” (KJV, WEBSTER) vs “before” (YLT, DARBY)
- v10 [lexical]: Translation of the verb indicating reverence or worship. — “worship” (WEB, KJV, ASV, WEBSTER) vs “bow before” (YLT) vs “do” (DARBY) vs “adore” (DRC)
- v10 [grammatical]: Tense and phrasing of the verb for speaking. — “to” (WEB, WEBSTER) vs “saith to” (YLT, DRC) vs “said unto” (KJV) vs “saith” (ASV) vs “says to” (DARBY)
- v10 [grammatical]: Subject-predicate inversion in translating the sentence structure. — “testimony” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “spirit” (DARBY)
- v12 [grammatical]: Tense and presence of a comparative particle describing the eyes. — “are” (WEB, ASV, YLT, DARBY) vs “were as” (KJV, WEBSTER, DRC)
- v12 [textual]: Textual variant adding 'names written' and lexical translation of the word for crowns/diadems. — “crowns and he had” (KJV, WEBSTER) vs “diadems having” (YLT, DARBY) vs “has names written and” (WEB) vs “diadems hath” (ASV) vs “diadems” (DRC)
- v12 [grammatical]: Translation of the phrase indicating exclusivity of knowledge ('no one knows but he himself'). — “one knows” (WEB, DARBY) vs “man knew but he” (KJV, WEBSTER) vs “one knoweth” (ASV) vs “one hath known except” (YLT) vs “knoweth” (DRC)
- v15 [lexical]: Translation of the verb for coming out of the mouth ('goes/goeth' vs 'proceeds/proceedeth'). — “goeth” (KJV, WEBSTER) vs “proceedeth” (ASV, DRC) vs “proceeds” (WEB) vs “doth proceed” (YLT) vs “goes” (DARBY)
- v15 [grammatical]: Translation of the subjunctive verb for striking/smiting. — “should smite” (KJV, ASV, WEBSTER) vs “strike” (WEB) vs “may” (YLT) vs “might” (DARBY) vs “may strike” (DRC)
- v15 [lexical]: Translation of the verb describing the action with an iron rod ('rule' vs 'shepherd'). — “shall rule” (KJV, ASV, YLT, WEBSTER, DRC) vs “will” (WEB) vs “shepherd” (DARBY)
- v15 [grammatical]: Syntactic arrangement of the noun and its material modifier ('rod of iron' vs 'iron rod'). — “a rod of” (KJV, ASV, YLT, WEBSTER, DRC) vs “an” (WEB, DARBY)
- v15 [lexical]: Translation and spelling of the term for the grape-crushing apparatus. — “winepress” (KJV, ASV, DARBY, WEBSTER, DRC) vs “wine press” (WEB) vs “press” (YLT)
- v15 [lexical]: Translation of the nouns describing God's wrath ('fierceness/fury', plus 'wine'). — “of the” (WEB, ASV, DRC) vs “fierceness and” (KJV, WEBSTER) vs “wine of the” (YLT) vs “fury of the” (DARBY)
- v16 [lexical]: Translation of the word for the clothing ('garment' vs 'vesture') and phrasing of the prepositional phrase. — “hath on his vesture” (KJV, WEBSTER) vs “garment” (ASV, DRC) vs “has garment” (WEB) vs “upon the garment” (YLT) vs “has upon garment” (DARBY)
- v17 [lexical]: (vv 17, 21) Translation of the word for flying animals ('birds' vs 'fowls'). — “birds” (WEB, ASV, YLT, DARBY, DRC) vs “fowls” (KJV, WEBSTER)
- v18 [lexical]: Translation of the adjective for the men ('mighty' vs 'strong'). — “mighty” (WEB, KJV, ASV, WEBSTER, DRC) vs “strong” (YLT, DARBY)
- v18 [lexical]: Translation of the term for unfree persons ('bond/bondmen', 'slave', 'servants'). — “bond both small” (KJV, WEBSTER) vs “and” (ASV, DARBY) vs “slave” (WEB) vs “servants” (YLT) vs “bondmen” (DRC)
- v19 [lexical]: Translation of the participle for assembling ('gathered together' vs 'assembled'). — “gathered together” (WEB, KJV, ASV, DARBY, DRC) vs “having been” (YLT) vs “assembled” (WEBSTER)
- v19 [lexical]: Preposition chosen to express opposition in war ('against' vs 'with'). — “against” (WEB, KJV, ASV, DARBY, WEBSTER) vs “with” (YLT, DRC)
- v19 [grammatical]: (vv 19, 21) Phrasing of the participle describing the rider. — “upon” (ASV, DARBY, DRC) vs “that sat on” (KJV, WEBSTER) vs “who” (WEB) vs “who is sitting upon” (YLT)
- v20 [lexical]: Translation of the term for the mark of the beast. — “mark” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “character” (DRC)
- v20 [grammatical]: Phrasing describing the two entities being cast down ('these both/two'). — “two” (WEB, DRC) vs “These both” (KJV, WEBSTER) vs “they two” (ASV) vs “living they” (YLT) vs “Alive” (DARBY)
- v20 [grammatical]: Translation of the participle describing the fire (as a relative clause or adjective). — “burning” (KJV, WEBSTER, DRC) vs “that burns” (WEB) vs “that burneth” (ASV) vs “that is” (YLT) vs “which burns” (DARBY)
- v20 [lexical]: Translation of the word for sulfur/brimstone. — “brimstone” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “sulfur” (WEB)
- v21 [lexical]: Translation of the word for the remaining people ('rest' vs 'remnant'). — “rest” (WEB, ASV, YLT, DARBY, DRC) vs “remnant” (KJV, WEBSTER)
- v21 [lexical]: Translation of the verb for killing/slaying and its preposition. — “killed” (WEB, ASV, YLT) vs “slain with” (KJV, DARBY, WEBSTER) vs “by” (DRC)
Detrás de esta página
Texto fuente. Greek (TAGNT, public-domain critical text). Provided public-domain Greek text of Revelation 19.
Nombres divinos: Kyrios (Lord), Theos (God).
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Academic textual-historical analysis
In the academic textual-historical tradition, Revelation 19 is analyzed as a transitional apocalyptic narrative that shifts the focus from the destruction of 'Babylon' (widely understood by historians as a cipher for Rome) to the eschatological victory of the Divine Warrior. The chapter opens with a heavenly liturgy containing the only New Testament occurrences of the transliterated Hebrew exclamation 'Hallelujah' (vv. 1, 3, 4, 6). The narrative is structured around the juxtaposition of two starkly contrasting 'suppers': the joyous 'marriage supper of the Lamb' (v. 9) rooted in ancient Jewish wedding customs, and the macabre 'great supper of God' (v. 17), which draws heavily on the prophecy of Ezekiel 39 where birds of prey devour defeated armies. The rider on the white horse (vv. 11-16) is depicted using a blend of Hellenistic and ancient Near Eastern combat-myth imagery. However, scholars note a literary subversion: the rider strikes the nations not with a physical weapon, but with the sword proceeding from his mouth, and his garment is soaked in blood before the battle even begins. His title, 'King of kings and Lord of lords' (v. 16), is recognized as an anti-imperial polemic that usurps titles associated with Hellenistic, Parthian, and Roman rulers, asserting divine sovereignty over earthly empires.
Jewish interpretation
As a New Testament text, Revelation is not part of the Jewish canon (Tanakh) and holds no religious authority in Judaism. Addressed purely from a historical and academic perspective, Jewish scholars recognize Revelation 19 as a late first-century text written in a highly Jewish apocalyptic register. The chapter is deeply saturated with Hebrew Bible allusions, repurposing prophetic motifs to describe eschatological vindication. Key adaptations include the warrior whose garments are dipped in blood (evoking Isaiah 63), the messianic figure ruling with a rod of iron (Psalm 2), and the gruesome 'great supper of God' where birds consume the flesh of kings and armies (directly drawing from Ezekiel 39). Furthermore, the chapter contains the New Testament's only instances of the Hebrew word 'Hallelujah', transferring the liturgical praise of the Psalms into a vision of heavenly vindication.
Latter-day Saint
In this apocalyptic vision, John witnesses heaven rejoicing over the fall of Babylon and preparing for the marriage supper of the Lamb. An angel refuses John's worship, declaring that the testimony of Jesus is the spirit of prophecy. Christ then appears in glory as the Word of God, riding a white horse and wearing a garment sprinkled with blood, leading the armies of heaven to decisively defeat the beast, the false prophet, and the kings of the earth.
Jehovah's Witnesses
Revelation 19 presents a visionary narrative of heavenly victory and impending judgment. It opens with a fourfold chorus of 'Hallelujah' praising God for the destruction of the great prostitute, Babylon. Following the announcement of the marriage of the Lamb, heaven opens to reveal a rider on a white horse, named 'The Word of God,' leading the armies of heaven. This rider strikes down the nations with a sword from his mouth, captures the beast and the false prophet—who are thrown alive into a lake of fire—and slaughters the assembled kings and armies of the earth.
Decisiones de traducción que tomó la NCB (74)
- v1: "something like a loud" — Preserves the approximating particle and translates directly into contemporary English.
- v1: "a great crowd" — Translates accurately and prepares the singular collective noun to govern a plural participle.
- v1: "crowd... saying" — Preserves the constructio ad sensum linking a singular noun to a plural participle.
- v1: "Hallelujah" — A commonly recognized transliteration of the Hebrew expression of praise.
- v1: "The salvation and the glory and the honor and the power" — Preserves the repetition of the definite article for each abstract noun.
- v2: "for" — Contextually indicates the reason for the heavenly praise.
- v2: "prostitute" — Contemporary terminology establishing the cognate link with the subsequent noun.
- v2: "with her prostitution" — Preserves the figura etymologica with the noun for prostitute.
- v2: "judged the great prostitute" — A literal rendering of the act of judgment; avoids settling the interpretive dispute on historical meaning.
- v2: "has avenged" — Contemporary English present perfect construction.
- v2: "slaves" — Accurately reflects the Greek term for enslaved persons or bondsmen.
- v2: "from her hand" — Retains the singular form found in the source text.
- v3: "to the ages of the ages" — Accurately preserves the cognate polyptoton idiom without archaic prepositions.
- v4: "elders" — Standard translation for the Greek term.
- v4: "living creatures" — Distinguishes the heavenly beings from the beast of Revelation 13 and 19.
- v4: "the elders, the twenty-four" — Replicates the framing effect of the Greek articles.
- v4: "the one sitting" — Retains the participial phrasing characteristic of the source.
- v5: "the small and the great" — Preserves the exact definite article matching the refrain in verse 18.
- v6: "a great crowd" — Accurately translates the Greek term and consistently matches verse 1.
- v6: "like a voice" — Modern phrasing of the comparative particle.
- v6: "mighty thunders" — Expresses the intense power indicated by the adjective using modern plurals.
- v6: "crowd... saying" — Maintains the grammatical constructio ad sensum.
- v6: "for" — Connects the reason for praise to God's reign naturally.
- v7: "the glory" — Retains the definite article echoing the praise in verse 1.
- v7: "wedding" — Contemporary English term for the nuptial event.
- v7: "has prepared herself" — Modern perfect tense translation.
- v7: "his wife has prepared herself" — Deliberately maintains the direct translation, leaving the disputed relationship between grace and effort unresolved.
- v8: "righteous acts" — Accurately reflects the plural noun representing concrete deeds.
- v8: "for the fine linen is the righteous acts of the saints" — Directly translates the equation of the linen with acts, maintaining the exegetical tension over the source of the righteousness.
- v8: "the fine linen is the righteous acts" — Preserves the Greek grammatical structure equating a singular subject with a plural predicate nominative.
- v9: "And he says to me" — Translates the historical present tense directly.
- v9: "And he says to me... And he says to me" — Exact structural repetition framing the verse.
- v9: "words" — Standard lexical rendering for logoi.
- v9: "These are the true words of God" — Retains the definite article marking the words as specifically true.
- v9: "the wedding supper of the Lamb" — Preserves the literal imagery of the messianic banquet, keeping the liturgical and eschatological dispute unresolved.
- v10: "before his feet" — Captures the spatial preposition accurately.
- v10: "to worship" — Standard term for rendering proskuneo in religious contexts.
- v10: "Worship God" — Leaves the exact scope of the prohibition up to theological interpretation rather than translation bias.
- v10: "Look" — More contemporary interjection per global rules.
- v10: "the testimony of Jesus... the testimony of Jesus" — Maintains the exact repetition of the phrase forming the logical argument.
- v11: "look" — Modernizes the archaic interjection per global rules.
- v11: "the one sitting" — Establishes the participial title that serves as a refrain.
- v12: "eyes are like a flame" — Contemporary simile expression using the present tense.
- v12: "diadems" — Specifically translates the word for royal headbands/diadems as distinct from standard crowns.
- v12: "having names written and a name written" — Follows the critical text which includes the plural 'names' before the singular 'name', preserving the cognate construction.
- v12: "which no one knows except himself" — Clarifies the exclusive clause in standard modern syntax.
- v13: "dipped" — Follows the textual variant bebammenon, representing deep saturation over sprinkling.
- v13: "The Word of God" — Preserves the exact definitive title pattern capitalization as an established interpretive convention.
- v14: "the armies... clothed" — Replicates the constructio ad sensum linking a neuter plural noun with a masculine plural participle.
- v15: "proceeds" — Modern English third-person singular phrasing.
- v15: "that with it he may strike" — Uses 'may' to render the subjunctive of purpose accurately.
- v15: "will shepherd" — Accurately reflects the root meaning of poimaino, consistently rendering shepherding imagery.
- v15: "with an iron rod" — Natural contemporary English phrasing.
- v15: "the winepress of the wine" — Literally captures the genitive chain linking the press to the wine.
- v15: "of the wine of the fury and of the wrath of God the Almighty" — Preserves the complete sequence of chained genitives expressing intensifying judgment.
- v16: "on his garment" — Common modern equivalent for the Greek term himation.
- v16: "King of kings and Lord of lords" — Preserves the cognate polyptoton; uses standard title capitalization.
- v17: "Come!" — Expresses the imperative exclamatory force of the interjection.
- v17: "to the birds" — Standard contemporary translation.
- v17: "the great supper of God" — Preserves the definite article framing to contrast with the Lamb's supper.
- v18: "the flesh... and the flesh... and the flesh... and the flesh... and the flesh" — Retains the relentless fivefold repetition of the word for flesh.
- v18: "both small and great" — Exactly mirrors the refrain introduced earlier in the chapter.
- v19: "the war" — Retains the definite article functioning as anaphora back to verse 11.
- v19: "the one sitting on the horse" — Retains the participial refrain established earlier.
- v19: "against the one" — Accurately contextualizes the preposition as opposition in war.
- v19: "gathered together to make the war" — Translates the hostile gathering without imposing a specific eschatological framework.
- v20: "the mark" — Standard rendering consistently used in Revelation.
- v20: "These two" — Modern phrasing for the subject pronoun.
- v20: "the lake of the fire, the one burning" — Retains the unique sequence of articles enclosing the adjectival participle modifying the fire.
- v20: "sulfur" — Modern scientific and common designation for the element.
- v21: "And the rest" — Direct translation of the remaining group in contemporary English.
- v21: "were killed" — Direct rendering of the passive verb.
- v21: "the one sitting on the horse" — Perfect repetition of the participle motif ending the chapter.
- v21: "with the sword... which proceeds out of his mouth" — Directly reflects the literary imagery of the spoken word as a weapon, leaving the debate on pacifism unresolved.
Límites que vale la pena conocer
- This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
- The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
- The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
- The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
- One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
- The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
- Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
- The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.
Ver el proceso completo paso a paso → · Generado por IA el Oct 21, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)