There are a number of factors that we must not ignore when treating Rev. 20:10. For one thing, its quite possible that torment in Rev. 20:10 does not mean literal torture (the infliction of physical or mental pain). It could either refer to imprisonment or denote a subjection to punitive measures (Matt. 18:34). It is the figurative imprisonment or testing of the Devil and his cohorts that could occur both day and night. Furthermore, if the beast and the false prophet are not sentient beings per se but representative of symbolic entities, then it makes no sense to speak of their torment anymore than someone might speak about tormenting death and hell in a literal sense (Rev. 20:14-15).
Robert W. Wall points out that Revelation's description of the two witnesses could very well be symbolic of the church's faithful testimony in the face of its enemies (Wall, Revelation, 145ff). The terminology "two witnesses" might be an example of synecdoche; therefore, the imagery could aptly represent the faithful (anointed) conquerors who overcome the wild beast by means of their faith. Notice that the prophets (witnesses) dress in sackcloth, are described as having powers akin to Moses and Elijah, they are killed and their dead bodies remain unburied for three and a half days as those on the earth exult (temporarily) over their unjust death. In view of the overall literary features of Revelation and the context of Rev. 11:10, I suggest that the two witnesses symbolically depict some kind of Christian testimony reminiscent of the ancient Jewish prophets.
1 comment:
The Greek word used for "torment" (βασανισθήσονται, basanisthēsontai) often refers to conscious and deliberate suffering in other biblical passages (e.g., Matthew 8:29, Luke 16:23). In Revelation 20:10, it describes the final fate of the devil, the beast, and the false prophet. These are not symbolic abstractions; the passage refers to real entities, especially given that Satan and his followers are explicitly named.
The JW interpretation argues that the word "torment" refers to the activity performed by a "tormentor." The tormentor torments. However, the original Greek word for tormenter (basanistēs) meant jailer or keeper. Thus, they interpret the "torment" as guarding or imprisoning the "patient" in a state of eternal non-existence. However this argument can be easily refuted linguistically by examining the Greek word family. The original meaning of "basanizó" was " “to examine, to investigate, or put to the test," and it later evolved into "torturing during legal proceedings." Therefore, "basanistēs" is not just a jailer but someone who also tortures and interrogates the prisoner.
While the "beast" and "false prophet" could be seen as symbolic figures representing corrupt institutions or systems, they also embody real antagonistic forces in the apocalyptic narrative. If we interpret them solely as symbols, it undermines the broader message of Revelation, which consistently presents a dual reality—spiritual and physical. They are held accountable for their rebellion against God, and their torment is depicted as eternal and conscious, emphasizing justice and the severity of their actions (Revelation 19:20, 20:10).
Though Revelation employs symbolic language (e.g., two witnesses, dragons, and beasts), this does not detract from the reality of the judgment it describes. Even if certain elements are symbolic, they point to deeper realities about God’s judgment. In Revelation 20:10, "day and night" implies an ongoing, eternal state, making the torment described far more than mere imprisonment or temporary punitive measures.
The reference to "punishment" in Matthew 18:34 (the unmerciful servant cast into prison) is a specific metaphor in a parable that focuses on forgiveness and repentance in interpersonal relationships. This differs contextually from Revelation, where divine, eternal judgment is in view. Revelation 20:10 emphasizes eternal consequences for ultimate evil—entities that have consistently rebelled against God.
Post a Comment