The Meaning of Revelation 22:20 Explained

Revelation 22:20

KJV: He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.

YLT: he saith -- who is testifying these things -- 'Yes, I come quickly!' Amen! Yes, be coming, Lord Jesus!

Darby: He that testifies these things says, Yea, I come quickly. Amen; come, Lord Jesus.

ASV: He who testifieth these things saith, Yea: I come quickly. Amen: come, Lord Jesus.

KJV Reverse Interlinear

He which testifieth  these things  saith,  Surely  I come  quickly.  Amen.  Even so,  come,  Lord  Jesus. 

What does Revelation 22:20 Mean?

Verse Meaning

Evidently John now quoted Jesus" promise to come soon. Christ"s promise to come soon was His response to the prayers of the Spirit, the bride, and the faithful hearers ( Revelation 22:17). "He who testifies to these things" is Jesus. The things in view are the words of Jesus in Revelation 22:12-19, but beyond that everything in this book (cf. Revelation 1:2). This is the third time in this pericope that we read that Jesus Christ promised to come quickly ( Revelation 22:7; Revelation 22:12). How can we doubt His word?
"Nor is it here alone, but throughout the New Testament in general, that such expressions are used. Everywhere is the promised Apocalypse of the Lord Jesus represented as close at hand, liable to occur at any time. The impression thus made upon the early Christians was, that Christ might come at any day or hour, even in their own lifetime. Exactly when he would come, was nowhere told them....
"Ever, as the Church moves on through time, and above all in the days in which we live, the next thing for every Christian to be looking for in this world is the coming of Christ to fulfill what is written in this Book. The Bible tells of nothing between us and that day." [1]
John added his "amen" affirming his belief that Jesus would come soon, and he voiced his personal petition that He would do so as He promised. This verse and the next are the only ones in Revelation that refer to Jesus Christ as the "Lord Jesus," though this title is common in other New Testament books. It acknowledges Jesus" deity and thus His right to judge.

Context Summary

Revelation 22:10-21 - "come, Lord Jesus"
Still, four times repeated, implies the crystallization and permanence of character. The rewards mentioned here are for the faithful service of Christ's stewards, as in Matthew 25:21. For the fourth time, He who began the book and closes it, uses of Himself the divine monogram of Alpha and Omega, Revelation 1:8; Revelation 1:11; Revelation 21:6. In the Authorized Version the way to the tree of life was opened to those who kept the commandments, but it is very comforting to read in the Revised Version that this blessed privilege is for those "who wash their robes." Notice the combination of various titles in Christ: David's Lord and David's Son; the Morning Star and the Sun of Heaven's Day; the Coming One, for whose quick return the whole creation waits; and the Water of Life, of which whosoever will may drink. The appeal of Revelation 22:17 is to our Lord, asking Him to make haste to come, and it is answered in Revelation 22:20. But who shall tell whether that cry may not, sooner than we think, be answered by a spiritual transformation of the things seen and temporal, so that without a break, in the twinkling of an eye, the veil of matter may be rent, and the whole imminent glory of the unseen and eternal swim into view! Let us be on the alert [source]

Chapter Summary: Revelation 22

1  The river of the water of life
2  The tree of life
5  The light of the city of God is himself
7  Jesus Is Coming
9  The angel will not be worshipped
18  Nothing may be added to the word of God, nor taken away

Greek Commentary for Revelation 22:20

He which testifieth [ο μαρτυρων]
That is Jesus (Revelation 1:2) who has just spoken (Revelation 22:18). [source]
Yea: I come quickly [Ναι ερχομαι ταχυ]
Affirmation again of the promise in Revelation 22:7, Revelation 22:12. On Αμην ερχου Κυριε Ιησου — Nai (Yes) see Revelation 1:7 for the Lord‘s assent to the call. Then John expresses his absolute belief in the Lord‘s promise: “Amen: come, Lord Jesus” On Ιησου — Amēn see Revelation 1:7. On Μαρανα τα — erchou see Revelation 22:17. Note Kurie with Iēsou As in 1 Corinthians 12:3; Philemon 2:11. For Paul‘s confidence in the deity of Christ and the certainty of his second coming see Titus 2:13; 2 Timothy 4:8. Marana tha (1 Corinthians 16:22). [source]
Even so [ναὶ]
Omit. [source]

Reverse Greek Commentary Search for Revelation 22:20

John 14:14 If ye shall ask me anything in my name [εαν τι αιτησητε με εν τωι ονοματι μου]
Condition of third class with εαν — ean and first aorist active subjunctive of αιτεω — aiteō The use of με — me (me) here is supported by Aleph B 33 Vulgate Syriac Peshitta. Just this phrase does not occur elsewhere in John and seems awkward, but see John 16:23. If it is genuine, as seems likely, here is direct prayer to Jesus taught as we see it practiced by Stephen in Acts 7:59; and in Revelation 22:20. [source]
1 Corinthians 16:22 Maran-atha []
Not to be joined with anathema as one phrase. Rev., properly, a period after anathema. Maranatha means the Lord cometh. It was a reminder of the second coming. The reason for the use of the Aramaic phrase is unknown. It is found in “The Teaching of the Twelve Apostles,” ch. x., at the conclusion of the post-communion prayer. Compare Revelation 22:20.sa40 [source]
1 Corinthians 16:22  []
Ανατεμα — AnathemaThe word seems a bit harsh to us, but the refusal to love Christ (ου πιλει — ou philei) on the part of a nominal Christian deservesανατεμα — anathema(see note on1 Corinthians 12:3for this word).Μαραν ατα — Maran athaThis Aramaic phrase means “Our Lord (μαραν — maran) cometh (ατα — atha)” or, used as a proleptic perfect, “has come.” It seems to be a sort of watchword (cf.1 Thessalonians 4:14.;James 5:7.;Philemon 4:5;Revelation 1:7;Revelation 3:11;Revelation 22:20), expressing the lively hope that the Lord will come. It was a curious blunder in the King James Version that connectedΜαραν ατα — Maran athawithΑνατεμα — Anathemasa120 [source]
1 John 2:18 Cometh [ἔρχεται]
The prophetic present, equivalent to is about to come. The same term is used of Christ (John 14:3; John 21:22; Revelation 22:20). [source]
Revelation 1:4 From Him which is, and which was, and which is to come [ἀπὸ τοῦ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος]
The whole salutation is given in the name of the Holy Trinity: the Father (Him which is, and was, and is to come), the Spirit (the seven spirits), the Son (Jesus Christ). See further below. This portion of the salutation has no parallel in Paul, and is distinctively characteristic of the author of Revelation. It is one of the solecisms in grammatical construction which distinguishes this book from the other writings of John. The Greek student will note that the pronoun which ( ὁ ) is not construed with the preposition from ( ἀπό ), which would require the genitive case, but stands in the nominative case. Each of these three appellations is treated as a proper name. The Father is Him which is, and which was, and which is to come. This is a paraphrase of the unspeakable name of God (Exodus 3:14), the absolute and unchangeable. Ὁ ὢν , the One who is, is the Septuagint translation of Exodus 3:14, “I am the ὁ ὢν (I am ):” “ ὁ ὢν (I am ), hath sent me unto you.” The One who was ( ὁ ἦν ). The Greek has no imperfect participle, so that the finite verb is used. Which is and which was form one clause, to be balanced against which is to come. Compare Revelation 11:17; Revelation 16:5; and “was ( ἦν ) in the beginning with God” (John 1:2). Which is to come ( ὁ ἐρχόμενος ). Lit., the One who is coming. This is not equivalent to who shall be; i.e., the author is not intending to describe the abstract existence of God as covering the future no less than the past and the present. If this had been his meaning, he would have written ὁ ἐσόμενος , which shall be. The phrase which is to come would not express the future eternity of the Divine Being. The dominant conception in the title is rather that of immutability. Further, the name does not emphasize so much God's abstract existence, as it does His permanent covenant relation to His people. Hence the phrase which is to come, is to be explained in accordance with the key-note of the book, which is the second coming of the Son (Revelation 1:7; Revelation 22:20). -DIVIDER-
-DIVIDER-
The phrase which is to come, is often applied to the Son (see on 1 John 3:5), and so throughout this book. Here it is predicated of the Father, apart from whom the Son does nothing. “The Son is never alone, even as Redeemer” (Milligan). Compare “We will come unto him,” John 14:23. Origen quotes our passage with the words: “But that you may perceive that the omnipotence of the Father and of the Son is one and the same, hear John speaking after this manner in Revelation, 'Who is, etc.'” Dean Plumptre cornpares the inscription over the temple of Isis at Sais in Egypt: “I am all that has come into being, and that which is, and that which shall be, and no man hath lifted my veil.”-DIVIDER-
The Spirit is designated by [source]

Revelation 1:2 Bare witness [εμαρτυρησεν]
First aorist active indicative of μαρτυρεω — martureō which, along with μαρτυς — martus and μαρτυρια — marturia is common in all the Johannine books (cf. Revelation 22:18, Revelation 22:20), usually with περι — peri or οτι — hoti but with cognate accusative as here in Revelation 22:16, Revelation 22:20; 1 John 5:10. Epistolary aorist here, referring to this book. [source]
Revelation 11:14 The third woe [η ουαι η τριτη]
(η ουαι η τριτη — hē ouai hē tritē feminine as in Revelation 9:12) is the seventh trumpet, which now “cometh quickly” (ερχεται ταχυ — erchetai tachu), for which phrase see Revelation 2:16; Revelation 3:11; Revelation 22:7, Revelation 22:12, Revelation 22:20. Usually pointing to the Parousia. [source]
Revelation 3:11 I come quickly [ερχομαι ταχυ]
As in Revelation 2:16; Revelation 22:7, Revelation 22:12, Revelation 22:20. “The keynote of the book” (Beckwith). But allow the author‘s own meaning of “quickly.” [source]
Revelation 6:1 Come [Ερχου]
Present middle imperative of ερχομαι — erchomai but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits και ιδε — kai ide “and see”) as in Revelation 17:1; Revelation 21:9, but to one of the four horsemen each time. Swete takes it as a call to Christ because ερχου — erchou is so used in Revelation 22:17, Revelation 22:20, but that is not conclusive. [source]
Revelation 2:16 I come [ερχομαι]
Futuristic present middle indicative, “I am coming” (imminent), as in Revelation 2:5 with ταχυ — tachu as in Revelation 3:11; Revelation 11:14; Revelation 22:7, Revelation 22:12, Revelation 22:20. As with εν ταχει — en tachei (Revelation 1:1), we do not know how soon “quickly” is meant to be understood. But it is a real threat.Against them (μετ αυτων — met' autōn). This proposition with πολεμεω — polemeō rather than κατα — kata (against) is common in the lxx, but in the N.T. only in Revelation 2:16; Revelation 12:7; Revelation 13:4; Revelation 17:14 and the verb itself nowhere else in N.T. except James 4:2. “An eternal roll of thunder from the throne” (Renan). “The glorified Christ is in this book a Warrior, who fights with the sharp sword of the word” (Swete).With Instrumental use of εν — en For the language see Revelation 1:16; Revelation 2:12; Revelation 19:15. [source]
Revelation 6:1 When the Lamb opened [οτε ηνοιχεν το αρνιον]
First aorist active indicative of ανοιγω — anoigō This same phrase recurs in rhythmical order at the opening of each seal (Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12) till the last (Revelation 8:1), where we have οταν ηνοιχεν — hotan ēnoixen Probably used here as an ordinal (the first) as in Matthew 28:1. See Robertson, Grammar, p. 671f.Of This use of εκ — ek with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse So ενος εκ των — henos ek tōn (one of the four living creatures) is “the first of,” etc.In a voice of thunder (εν πωνηι βροντης — en phōnēi brontēs). Old word used of John and James (Mark 3:17) and elsewhere in N.T. only John 12:29 and a dozen times in the Apocalypse.Come Present middle imperative of ερχομαι — erchomai but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits και ιδε — kai ide “and see”) as in Revelation 17:1; Revelation 21:9, but to one of the four horsemen each time. Swete takes it as a call to Christ because ερχου — erchou is so used in Revelation 22:17, Revelation 22:20, but that is not conclusive. [source]
Revelation 6:1 Of [εκ]
This use of εκ — ek with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse So ενος εκ των — henos ek tōn (one of the four living creatures) is “the first of,” etc.In a voice of thunder (εν πωνηι βροντης — en phōnēi brontēs). Old word used of John and James (Mark 3:17) and elsewhere in N.T. only John 12:29 and a dozen times in the Apocalypse.Come Present middle imperative of ερχομαι — erchomai but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits και ιδε — kai ide “and see”) as in Revelation 17:1; Revelation 21:9, but to one of the four horsemen each time. Swete takes it as a call to Christ because ερχου — erchou is so used in Revelation 22:17, Revelation 22:20, but that is not conclusive. [source]

What do the individual words in Revelation 22:20 mean?

Says the [One] testifying these things Yes I am coming quickly Amen Come Lord Jesus
Λέγει μαρτυρῶν ταῦτα Ναί ἔρχομαι ταχύ Ἀμήν ἔρχου Κύριε Ἰησοῦ

Λέγει  Says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
  the  [One] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
μαρτυρῶν  testifying 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: μαρτυρέω  
Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration.
ταῦτα  these  things 
Parse: Demonstrative Pronoun, Accusative Neuter Plural
Root: οὗτος  
Sense: this.
Ναί  Yes 
Parse: Particle
Root: ναί  
Sense: yea, verily, truly, assuredly, even so.
ἔρχομαι  I  am  coming 
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular
Root: ἔρχομαι  
Sense: to come.
ταχύ  quickly 
Parse: Adverb
Root: ταχύς  
Sense: quickly, speedily (without delay).
Ἀμήν  Amen 
Parse: Hebrew Word
Root: ἀμήν  
Sense: firm.
ἔρχου  Come 
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular
Root: ἔρχομαι  
Sense: to come.
Κύριε  Lord 
Parse: Noun, Vocative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
Ἰησοῦ  Jesus 
Parse: Noun, Vocative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.