thousand years
The duration of the kingdom of heaven in its mediatorial form .
kingdom Kingdom (N.T.), Summary: See "Kingdom (O.T.)" Genesis 1:26-28 . (See Scofield " Zechariah 12:8 ") . Kingdom truth is developed in the N.T. in the following order:
(1) The promise of the kingdom to David and his seed, and described in the prophets 2 Samuel 7:8-17 ,; Zechariah 12:8 enters the N.T. absolutely unchanged. Luke 1:31-33 . The King was born in Bethlehem; Matthew 2:1 ; Micah 5:2 of a virgin.; Matthew 1:18-25 ; Isaiah 7:14 .
(2) The kingdom announced as "at hand" (See Scofield " Matthew 4:17 ") , by John the Baptist, by the King, and by the Twelve, was rejected by the Jews, first morally, See Scofield " Matthew 11:20 ", and afterward officially Matthew 21:42 ; Matthew 21:43 and the King, crowned with thorns, was crucified.
(3) In anticipation of His official rejection and crucifixion, the King revealed the "mysteries" of the kingdom of heaven, (See Scofield " Matthew 13:11 ") to be fulfilled in the interval between His rejection and His return in glory Matthew 13:1-50 .
(4) Afterward He announced His purpose to "build" His church Matthew 16:18 another "mystery" revealed through Paul which is being fulfilled contemporaneously with the mysteries of the kingdom. The "mysteries of the kingdom of heaven" and the "mystery" of the church Ephesians 3:9-11 occupy, historically, the same period, i.e, this present age.
(5) The mysteries of the kingdom will be brought to an end by "the harvest" Matthew 13:39-43 ; Matthew 13:49 ; Matthew 13:50 at the return of the King in glory, the church having previously been caught up to meet Him in the air 1 Thessalonians 4:14-17 .
(6) Upon His return the King will restore the Davidic monarchy in His own person, re- gather dispersed Israel, establish His power over all the earth, and reign one thousand years Matthew 24:27-30 ; Luke 1:31-33 ; Acts 15:14-17 ; Revelation 20:1-10 .
(7) The kingdom of heaven (See Scofield " Matthew 3:2 ") thus established under David's divine Son, has for its object the restoration of the divine authority in the earth, which may be regarded as a revolted province of the great kingdom of God See Scofield " Matthew 6:33 ". When this is done ( 1 Corinthians 14:24 ; 1 Corinthians 14:25 ) the Son will deliver up the kingdom (of heaven), Matthew 3:2 to "God, even the Father," that "God" (i.e. the triune God, Father, Son, and Holy Spirit) "may be all in all" ( 1 Corinthians 14:28 ). The eternal throne is that "of God, and of the Lamb" Revelation 22:1 . The kingdom-age constitutes the seventh Dispensation, See Scofield " Ephesians 1:10 ".
Then cometh Then, finally, when he delivers up the kingdom to God, even the Father; when he has done away with every rule, and every authority and power (for he must reign till he has put all enemies under his feet), the last enemy, death, is destroyed.
Verse Meaning
Four titles make the identity of the bound creature certain. The dragon is his most frequent name in Revelation ( Revelation 12:3-4; Revelation 12:7; Revelation 12:13; Revelation 12:16-17; Revelation 13:2; Revelation 13:4; Revelation 13:11; Revelation 16:13). This title alludes to the serpent of old (cf. Genesis 3). This is an anacoluthon or parenthetical reference (cf. Revelation 1:5; et al.) [1] The Devil ( Revelation 20:10; Revelation 2:10; Revelation 12:9; Revelation 12:12) and Satan ( Revelation 2:9; Revelation 2:13; Revelation 2:24; Revelation 3:9; Revelation 12:9) are his more common biblical names. [source][source][source]
There is no reason to take this thousand-year time period as symbolic. All the other numbers in Revelation make sense if we interpret them literally, and this one does too. It is impossible to prove that any number in Revelation is symbolic. [2] The repetition of this number six times in this pericope stresses the length of Satan"s confinement. God did not reveal the length of the Millennium (from the Latin mille, thousand, and annum year) before now. Neither did He reveal many other details about the future before He gave John these visions (cf. Revelation 17:5). [source][source][source]
Morris offered the following reason for taking the thousand years as symbolic. [source][source][source]
"One thousand is the cube of ten, the number of completeness. We have seen it used over and over again in this book to denote completeness of some sort, and this is surely the way we should take it here. Satan is bound for the perfect period." [3][source]
Morris acknowledged that God will release Satan at the end of this period ( Revelation 20:8). [4] To him the thousand-year reign is a reign of martyrs in heaven that has no relation to the Second Advent. [5] However, there is no reason in the text or context to assume that we should interpret1 ,000 symbolically. In fact, in view of the other numbers in this book, we would expect another literal number here. [source][source][source]
"If1 ,000 is a symbol, what about7 ,000 ( Revelation 11:13), 12 ,000 ( Revelation 7:5), or144 ,000 ( Revelation 7:4)? Are these symbols also? If1 ,000 years is a symbolic term, what about5 months ( Revelation 9:10), 42months ( Revelation 11:2), and1 ,260 days ( Revelation 11:3)? To ask these questions is to show the absurdity of regarding the numbers as figurative, for on what ground could one consistently hold that one, 1 ,000 , is figurative, and the others, including where multiples of1 ,000 are used, are literal?" [6][source]
Context Summary
Revelation 20:1-6 - The Millennial Reign
In the preceding chapter the beast and the false prophet are depicted as meeting their punishment in the lake of fire. In this, the devil, death, and Hades are consigned to a similar fate. The imagery is apparently drawn from that fearful tragedy which left so deep an impression on the ancient world. See Genesis 14:10; Genesis 19:24; Judges 1:7. The last reference is especially interesting, because there the fate of the cities of the plain is quoted as an example of eternal fire. May it be ours to participate in the first resurrection!
Let our loins be girded and our lamps trimmed, that we may be found of Christ in peace, at our posts, and prepare to enter with Him into the bridal feast. This is a more solemn and critical consideration than the majority of Christians seem to suppose. In fellowship with their Lord, His people are to exert in a godly direction the same kind of influence over the affairs of men, as the rulers of darkness in an ungodly sense now exercise. Thank God, every morning brings that blessed day nearer. [source]
Chapter Summary: Revelation 20
1Satan bound for a thousand years 6The first resurrection; 7Satan let loose again 8Gog and Magog 10The demons cast into the lake of fire and brimstone 11The last and general resurrection
Greek Commentary for Revelation 20:2
He laid hold on [εκρατησεν] First aorist active indicative of κρατεω krateō to seize. [source]
The dragon [τον δρακοντα] Accusative after εκρατησεν ekratēsen instead of the genitive as in Revelation 2:1. He has been behind the beast and the false prophet from the start. Now he is seized.The old serpent (ο οπις ο αρχαιος ho ophis ho archaios). Precisely the description in Revelation 12:9, only the nominative is here retained, though in apposition with the accusative τον δρακοντα ton drakonta a frequent anacoluthon in the Apocalypse (Revelation 1:5, etc.). Swete calls it a parenthesis.Which is The relative here relieves the construction and takes the place of ο καλουμενος ho kaloumenos in Revelation 12:9 before Διαβολος και ο Σατανας Diabolos kai ho Satanās bound him First aorist active indicative of δεω deō a thousand years Accusative of extent of time. Here we confront the same problem found in the 1260 days. In this book of symbols how long is a thousand years? All sorts of theories are proposed, none of which fully satisfy one. Perhaps Peter has given us the only solution open to us in 2 Peter 3:8 when he argues that “one day with the Lord is as a thousand years and a thousand years as one day.” It will help us all to remember that God‘s clock does not run by ours and that times and seasons and programs are with him. This wonderful book was written to comfort the saints in a time of great trial, not to create strife among them. [source]
The old serpent [ο οπις ο αρχαιος] Precisely the description in Revelation 12:9, only the nominative is here retained, though in apposition with the accusative τον δρακοντα ton drakonta a frequent anacoluthon in the Apocalypse (Revelation 1:5, etc.). Swete calls it a parenthesis. [source]
Which is [ος εστιν] The relative here relieves the construction and takes the place of ο καλουμενος ho kaloumenos in Revelation 12:9 before Διαβολος και ο Σατανας Diabolos kai ho Satanās bound him First aorist active indicative of δεω deō a thousand years Accusative of extent of time. Here we confront the same problem found in the 1260 days. In this book of symbols how long is a thousand years? All sorts of theories are proposed, none of which fully satisfy one. Perhaps Peter has given us the only solution open to us in 2 Peter 3:8 when he argues that “one day with the Lord is as a thousand years and a thousand years as one day.” It will help us all to remember that God‘s clock does not run by ours and that times and seasons and programs are with him. This wonderful book was written to comfort the saints in a time of great trial, not to create strife among them. [source]
The dragon [τὸν δράκοντα] See on Revelation 12:3. The word is commonly derived from ἔδρακον, the second aorist tense of δέρκομαι tosee clearly, in allusion to the sharp sight of the fabled dragon. [source]
The Devil [] Note the three epithets: the Old Serpent, the Devil, Satan. See on Matthew 4:1; see on Luke 10:18. [source]
Reverse Greek Commentary Search for Revelation 20:2
John 6:70A devil [διάβολος] See on Matthew 4:1. The word is an adjective, meaning slanderous, but is almost invariably used in the New Testament as a noun, and with the definite article. The article is wanting only in 1 Peter 5:8; Acts 13:10; Revelation 12:9; and perhaps Revelation 20:2. It is of the very essence of the devilish nature to oppose Christ. Compare Matthew 16:23. [source]
1 John 2:7Old [παλαιὰν] Four words are used in the New Testament for old or elder. Of these γέρων and πρεσβύτερος refer merely to the age of men, or, the latter, to official position based primarily upon age. Hence the official term elder. Between the two others, ἀρχαῖος and παλαιός , the distinction is not sharply maintained. Ἁρχαῖος emphasizes the reaching back to a beginning ( ἀρχή ) Thus Satan is “that old ( ἀρχαῖος ) serpent,” whose evil work was coeval with the beginning of time (Revelation 7:9; Revelation 20:2). The world before the flood is “the old ( ἀρχαῖος ) world” (2 Peter 2:5). Mnason was “an old ( ἀρχαῖος ) disciple;” not aged, but having been a disciple from the beginning (Acts 21:16). Sophocles, in “Trachiniae,” 555, gives both words. “I had an old ( παλαιὸν ) gift,” i.e., received long ago, “from the old ( ἀρχαίου ) Centaur.” The Centaur is conceived as an old-world creature, belonging to a state of things which has passed away. It carries, therefore, the idea of old fashioned: peculiar to an obsolete state of things. Παλαιός carries the sense of worn out by time, injury, sorrow, or other causes. Thus the old garment (Matthew 9:16) is παλαιόν . So the old wine-skins (Matthew 9:17). The old men of a living generation compared with the young of the same generation are παλαιοί . In παλαιός the simple conception of time dominates. In ἀρχαῖος there is often a suggestion of a character answering to the remote age. -DIVIDER-
-DIVIDER-
The commandment is here called old because it belonged to the first stage of the Christian church. Believers had had it from the beginning of their Christian faith. [source]
Revelation 12:3And behold [και ιδου] As often (Revelation 4:1; Revelation 6:2,Revelation 6:5,Revelation 6:8, etc.).A great red dragon (δρακων μεγας πυρρος drakōn megas purros). Homer uses this old word (probably from δερκομαι derkomai to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isaiah 51:9.; Job 26:12.), Behemoth (Job 40:15-24), Leviathan (Isaiah 27:1), the Serpent (Amos 9:2.). In Psalm 74:13 we read of “the heads of the dragons.” On πυρρος purros (red) see Revelation 6:4. Here (Revelation 12:9) and in Revelation 20:2 the great dragon is identified with Satan. See Dan 7 for many of the items here, like the ten horns (Daniel 7:7) and hurling the stars (Daniel 8:10). The word occurs in the Apocalypse alone in the N.T.Seven diadems Old word from διαδεω diadeō (to bind around), the blue band marked with white with which Persian kings used to bind on the tiara, so a royal crown in contrast with στεπανος stephanos (chaplet or wreath like the Latin corona as in Revelation 2:10), in N.T. only here, Revelation 13:1; Revelation 19:12. If Christ as Conqueror has “many diadems,” it is not strange that Satan should wear seven (ten in Revelation 13:1). [source]
Revelation 12:3A great red dragon [δρακων μεγας πυρρος] Homer uses this old word (probably from δερκομαι derkomai to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isaiah 51:9.; Job 26:12.), Behemoth (Job 40:15-24), Leviathan (Isaiah 27:1), the Serpent (Amos 9:2.). In Psalm 74:13 we read of “the heads of the dragons.” On πυρρος purros (red) see Revelation 6:4. Here (Revelation 12:9) and in Revelation 20:2 the great dragon is identified with Satan. See Dan 7 for many of the items here, like the ten horns (Daniel 7:7) and hurling the stars (Daniel 8:10). The word occurs in the Apocalypse alone in the N.T. [source]
Revelation 2:13Where [πουοπου] οπου Pou is interrogative adverb used here in an indirect question as in John 1:39. που Hopou is relative adverb referring to ο τρονος του Σατανα pou Satan‘s throne Satan not simply resided in Pergamum, but his “throne” or seat of power of king or judge (Matthew 19:28; Luke 1:32,Luke 1:52). The symbol of Asklepios was the serpent as it is of Satan (Revelation 12:9; Revelation 20:2). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of “rampant paganism” (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan. [source]
Revelation 12:9Was cast down [εβλητη] Effective first aorist passive indicative of βαλλω ballō cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in Luke 10:18; John 12:31. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with δρακων drakōn as in Revelation 12:3, and the whole picture is repeated in Revelation 20:2. The dragon in both places is identified with the old serpent (Genesis 3:1.) and called αρχαιος archaios (from αρχη archē beginning), as Jesus said that the devil was a murderer “from the beginning” (John 8:44). Both διαβολος diabolos (slanderer) and Satan This is his aim and his occupation, pictured here by the nominative articular present active participle of πλαναω planaō to lead astray. For “the inhabited world” see Luke 2:1; Revelation 3:10; Revelation 16:14. Satan can almost “lead astray” the very elect of God (Matthew 24:24), so artful is he in his beguilings as he teaches us how to deceive ourselves (1 John 1:8). [source]
Greek Commentary for Revelation 20:2
First aorist active indicative of κρατεω krateō to seize. [source]
Accusative after εκρατησεν ekratēsen instead of the genitive as in Revelation 2:1. He has been behind the beast and the false prophet from the start. Now he is seized.The old serpent (ο οπις ο αρχαιος ho ophis ho archaios). Precisely the description in Revelation 12:9, only the nominative is here retained, though in apposition with the accusative τον δρακοντα ton drakonta a frequent anacoluthon in the Apocalypse (Revelation 1:5, etc.). Swete calls it a parenthesis.Which is The relative here relieves the construction and takes the place of ο καλουμενος ho kaloumenos in Revelation 12:9 before Διαβολος και ο Σατανας Diabolos kai ho Satanās bound him First aorist active indicative of δεω deō a thousand years Accusative of extent of time. Here we confront the same problem found in the 1260 days. In this book of symbols how long is a thousand years? All sorts of theories are proposed, none of which fully satisfy one. Perhaps Peter has given us the only solution open to us in 2 Peter 3:8 when he argues that “one day with the Lord is as a thousand years and a thousand years as one day.” It will help us all to remember that God‘s clock does not run by ours and that times and seasons and programs are with him. This wonderful book was written to comfort the saints in a time of great trial, not to create strife among them. [source]
Precisely the description in Revelation 12:9, only the nominative is here retained, though in apposition with the accusative τον δρακοντα ton drakonta a frequent anacoluthon in the Apocalypse (Revelation 1:5, etc.). Swete calls it a parenthesis. [source]
The relative here relieves the construction and takes the place of ο καλουμενος ho kaloumenos in Revelation 12:9 before Διαβολος και ο Σατανας Diabolos kai ho Satanās bound him First aorist active indicative of δεω deō a thousand years Accusative of extent of time. Here we confront the same problem found in the 1260 days. In this book of symbols how long is a thousand years? All sorts of theories are proposed, none of which fully satisfy one. Perhaps Peter has given us the only solution open to us in 2 Peter 3:8 when he argues that “one day with the Lord is as a thousand years and a thousand years as one day.” It will help us all to remember that God‘s clock does not run by ours and that times and seasons and programs are with him. This wonderful book was written to comfort the saints in a time of great trial, not to create strife among them. [source]
See on Mark 8:3; see on Acts 3:11. [source]
See on Revelation 12:3. The word is commonly derived from ἔδρακον, the second aorist tense of δέρκομαι tosee clearly, in allusion to the sharp sight of the fabled dragon. [source]
See on 1 John 2:7. [source]
Note the three epithets: the Old Serpent, the Devil, Satan. See on Matthew 4:1; see on Luke 10:18. [source]
Reverse Greek Commentary Search for Revelation 20:2
See on Matthew 4:1. The word is an adjective, meaning slanderous, but is almost invariably used in the New Testament as a noun, and with the definite article. The article is wanting only in 1 Peter 5:8; Acts 13:10; Revelation 12:9; and perhaps Revelation 20:2. It is of the very essence of the devilish nature to oppose Christ. Compare Matthew 16:23. [source]
Four words are used in the New Testament for old or elder. Of these γέρων and πρεσβύτερος refer merely to the age of men, or, the latter, to official position based primarily upon age. Hence the official term elder. Between the two others, ἀρχαῖος and παλαιός , the distinction is not sharply maintained. Ἁρχαῖος emphasizes the reaching back to a beginning ( ἀρχή ) Thus Satan is “that old ( ἀρχαῖος ) serpent,” whose evil work was coeval with the beginning of time (Revelation 7:9; Revelation 20:2). The world before the flood is “the old ( ἀρχαῖος ) world” (2 Peter 2:5). Mnason was “an old ( ἀρχαῖος ) disciple;” not aged, but having been a disciple from the beginning (Acts 21:16). Sophocles, in “Trachiniae,” 555, gives both words. “I had an old ( παλαιὸν ) gift,” i.e., received long ago, “from the old ( ἀρχαίου ) Centaur.” The Centaur is conceived as an old-world creature, belonging to a state of things which has passed away. It carries, therefore, the idea of old fashioned: peculiar to an obsolete state of things. Παλαιός carries the sense of worn out by time, injury, sorrow, or other causes. Thus the old garment (Matthew 9:16) is παλαιόν . So the old wine-skins (Matthew 9:17). The old men of a living generation compared with the young of the same generation are παλαιοί . In παλαιός the simple conception of time dominates. In ἀρχαῖος there is often a suggestion of a character answering to the remote age. -DIVIDER- -DIVIDER- The commandment is here called old because it belonged to the first stage of the Christian church. Believers had had it from the beginning of their Christian faith. [source]
As often (Revelation 4:1; Revelation 6:2, Revelation 6:5, Revelation 6:8, etc.).A great red dragon (δρακων μεγας πυρρος drakōn megas purros). Homer uses this old word (probably from δερκομαι derkomai to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isaiah 51:9.; Job 26:12.), Behemoth (Job 40:15-24), Leviathan (Isaiah 27:1), the Serpent (Amos 9:2.). In Psalm 74:13 we read of “the heads of the dragons.” On πυρρος purros (red) see Revelation 6:4. Here (Revelation 12:9) and in Revelation 20:2 the great dragon is identified with Satan. See Dan 7 for many of the items here, like the ten horns (Daniel 7:7) and hurling the stars (Daniel 8:10). The word occurs in the Apocalypse alone in the N.T.Seven diadems Old word from διαδεω diadeō (to bind around), the blue band marked with white with which Persian kings used to bind on the tiara, so a royal crown in contrast with στεπανος stephanos (chaplet or wreath like the Latin corona as in Revelation 2:10), in N.T. only here, Revelation 13:1; Revelation 19:12. If Christ as Conqueror has “many diadems,” it is not strange that Satan should wear seven (ten in Revelation 13:1). [source]
Homer uses this old word (probably from δερκομαι derkomai to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isaiah 51:9.; Job 26:12.), Behemoth (Job 40:15-24), Leviathan (Isaiah 27:1), the Serpent (Amos 9:2.). In Psalm 74:13 we read of “the heads of the dragons.” On πυρρος purros (red) see Revelation 6:4. Here (Revelation 12:9) and in Revelation 20:2 the great dragon is identified with Satan. See Dan 7 for many of the items here, like the ten horns (Daniel 7:7) and hurling the stars (Daniel 8:10). The word occurs in the Apocalypse alone in the N.T. [source]
οπου Pou is interrogative adverb used here in an indirect question as in John 1:39. που Hopou is relative adverb referring to ο τρονος του Σατανα pou Satan‘s throne Satan not simply resided in Pergamum, but his “throne” or seat of power of king or judge (Matthew 19:28; Luke 1:32, Luke 1:52). The symbol of Asklepios was the serpent as it is of Satan (Revelation 12:9; Revelation 20:2). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of “rampant paganism” (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan. [source]
Future passive of λυω luō no longer bound as in Revelation 20:2. He uses the future as a prophet in Revelation 20:7, Revelation 20:8, but in Revelation 20:9, and Revelation 20:10 he uses the aorist as a seer.Out of his prison (εκ της πυλακης αυτου ek tēs phulakēs autou). For πυλακη phulakē in this sense see Revelation 2:10. Out of the abyss of Revelation 20:2, Revelation 20:3. [source]
For πυλακη phulakē in this sense see Revelation 2:10. Out of the abyss of Revelation 20:2, Revelation 20:3. [source]
Return to the prophetic future of Revelation 20:7, Revelation 20:8. For βασανιζω basanizō see Revelation 9:5; Revelation 14:10. For “day and night” (ημερας και νυκτος hēmeras kai nuktos) see Revelation 4:8; Revelation 7:15; Revelation 12:10; Revelation 14:11. For “for ever and ever” (εις τους αιωνας τον αιωνων eis tous aiōnas ton aiōnōn) see Revelation 1:6, Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 5:13; Revelation 7:12; Revelation 10:6; Revelation 11:15, etc. The devil was cast down from heaven (Revelation 12:9), then imprisoned (Revelation 20:2.), now he received his final doom. [source]
Effective first aorist passive indicative of βαλλω ballō cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in Luke 10:18; John 12:31. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with δρακων drakōn as in Revelation 12:3, and the whole picture is repeated in Revelation 20:2. The dragon in both places is identified with the old serpent (Genesis 3:1.) and called αρχαιος archaios (from αρχη archē beginning), as Jesus said that the devil was a murderer “from the beginning” (John 8:44). Both διαβολος diabolos (slanderer) and Satan This is his aim and his occupation, pictured here by the nominative articular present active participle of πλαναω planaō to lead astray. For “the inhabited world” see Luke 2:1; Revelation 3:10; Revelation 16:14. Satan can almost “lead astray” the very elect of God (Matthew 24:24), so artful is he in his beguilings as he teaches us how to deceive ourselves (1 John 1:8). [source]
As in Revelation 19:20 with the two beasts, as he adds, “where are also the beast and the false prophet” Return to the prophetic future of Revelation 20:7, Revelation 20:8. For βασανιζω basanizō see Revelation 9:5; Revelation 14:10. For “day and night” (ημερας και νυκτος hēmeras kai nuktos) see Revelation 4:8; Revelation 7:15; Revelation 12:10; Revelation 14:11. For “for ever and ever” (εις τους αιωνας τον αιωνων eis tous aiōnas ton aiōnōn) see Revelation 1:6, Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 5:13; Revelation 7:12; Revelation 10:6; Revelation 11:15, etc. The devil was cast down from heaven (Revelation 12:9), then imprisoned (Revelation 20:2.), now he received his final doom. [source]