ESV Global Study Bible :: Footnotes for Revelation 19

Rev. 19:1–2 A great multitude from every nation (see 7:9–10) praises God for his just judgment of the prostitute who murdered the saints. Hallelujah comes from a Hebrew term for “praise Yahweh.”

Rev. 19:3 smoke . . . goes up forever and ever. Symbolizes permanent judgment. The heavenly praise of God (Hallelujah!) for this judgment reflects the evil done by “the great prostitute” (v. 2).

Rev. 19:4 The worship offered by the elders and living creatures links this celebration with the vision of God and the Lamb in 5:8–10. Amen expresses confident certainty (John 10:7) or strong agreement (1 Cor. 14:16).

Rev. 19:5 Praise our God. See note on vv. 1–2.

Rev. 19:6 The next voice is like that of a great multitude, many waters, and mighty peals of thunder. It comes from a great crowd in heaven (compare 14:2). The Almighty is praised for establishing his unchallenged reign at Christ’s return (see 1 Cor. 15:24).

Rev. 19:7–8 The prostitute has been destroyed. Now the Lamb’s pure Bride is announced. it was granted. Her gown of righteous deeds is her groom’s gift (compare Isa. 61:10; Rev. 6:11; 7:14). On the church as bride of Christ, see 21:2; 9; 22:17; 2 Cor. 11:2; Eph. 5:25–27.

Rev. 19:9–10 Those invited to the marriage supper of the Lamb are believers who belong to his beloved bride, the church. This “marriage supper of the Lamb” was predicted in Isa. 25:6–9; Matt. 22:1–14; 25:10; 26:29. John is twice corrected (“You must not do that!”) for trying to worship the angel (see Rev. 22:8–9). John is commanded to worship God alone. This confirms the deity of Jesus, the Lamb who is rightly worshiped (see 5:8–14).

Rev. 19:11–20:15 An opening up of heaven (compare 4:1; 11:19; 15:5) introduces visions that symbolize the last battle between Christ and the forces of evil. This passage fulfills the promise of Christ’s return to reign on earth.

Rev. 19:11–21 The climactic battle for which the dragon, the beast, and the false prophet gathered the earth’s kings (16:13–16) is introduced with a description of Christ the victor (19:11–16), then with a grim “dinner invitation” forecasting the battle’s outcome (vv. 17–18). Finally, the conflict occurs (vv. 19–21).

Rev. 19:11 The rider of the white horse is already victorious. White is the color of victory (see note on 3:4–5). The rider’s titles, Faithful and True, identify him as Jesus, the faithful and true witness (1:5; 3:14).

Rev. 19:12–16 The horse’s rider (v. 11) is the Son of Man. He has eyes . . . like a flame of fire and a sharp sword (see notes on 1:14; 1:16). His many diadems (crowns signifying royalty) show his supremacy as King of kings and Lord of lords. He is named the Word of God, for he is the greatest revelation of the Father (John 1:1, 14; Heb. 1:1–2). He also has a name written that no one knows but himself. The greatness of the Son of God can never be fully known (on “name,” see note on John 1:12–13).

Rev. 19:14 The armies of heaven ride white horses, sharing the victory of the Lamb (see 12:11; 15:2).

Rev. 19:15 with a rod of iron. See note on 12:5. Because he operates the winepress of God’s wrath, Jesus’ robe is covered in his enemies’ blood (compare Isa. 63:1–6).

Rev. 19:17–18 The angel’s invitation for birds to pick corpses clean at the great supper of God reflects an OT covenant judgment (Deut. 28:26). It also echoes Ezekiel’s prophetic word against Gog and Magog, who oppressed his people (Ezek. 39:17–20; see Rev. 20:8).

Rev. 19:20 The beast and the false prophet, like the great prostitute, represent corrupt individuals and institutions.

Rev. 19:21 The rest are “the kings of the earth and their armies” (v. 19). Only the Lamb and his army will survive this battle.