Revelation 20

An angel descends with the key of the abyss and a great chain, seizes the dragon, and binds him for a thousand years so that he may no longer deceive the nations until the appointed period ends. The dragon is explicitly identified with the serpent, Devil, and Satan, linking the scene with Revelation 12. The language of binding has been read literally within premillennial interpretations and symbolically within amillennial readings, especially as a restriction upon Satan's ability to deceive the nations rather than the complete cessation of all demonic activity.

John then sees thrones and those given authority to judge, followed by the souls of people executed for their testimony to Jesus and refusal to worship the beast. They "came to life and reigned with Christ a thousand years." The phrase ezēsan, "they lived" or "came to life," is central to the debate. Premillennial interpreters usually understand it as bodily resurrection preceding the millennium; many amillennial interpreters understand it as the heavenly life and vindication of martyrs during the present age.

This is called "the first resurrection," and those sharing in it are exempt from the second death and serve as priests of God and Christ. The contrast with "the rest of the dead" intensifies the chronological question. Scholars disagree over whether Revelation depicts two bodily resurrections separated by a millennium or uses resurrection language in different senses for present vindication and final bodily resurrection. The text itself stresses participation in Christ's reign and freedom from final condemnation.

Revelation 20 follows the defeat of the beast and false prophet with three related visions: Satan's binding and the thousand-year reign, Satan's final release and destruction, and the judgment before the great white throne. The chapter gathers together themes introduced earlier in Revelation, especially the dragon's opposition, the vindication of martyrs, resurrection, final rebellion, and universal judgment. Its imagery draws particularly on Daniel 7, Ezekiel 38–39, and Jewish apocalyptic traditions concerning resurrection and the end of evil.

The interpretation of the thousand years has generated several major readings. Premillennial interpreters place Christ's return before a future earthly millennium; amillennial interpreters commonly understand the millennium symbolically as the present reign of Christ and the vindicated saints; postmillennial approaches anticipate a prolonged historical triumph of the gospel before the final judgment. Whatever chronology is adopted, the chapter's literary movement is clear: satanic power is restricted, briefly released, decisively destroyed, and followed by the judgment of the dead.