TRV
Translation
King James Version
¶ And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great.
Complete Jewish Bible
A voice went out from the throne, saying,
“Praise our God, all you his servants,
you who fear him, small and great!”
“Praise our God, all you his servants,
you who fear him, small and great!”
Berean Standard Bible
Then a voice came from the throne, saying: “Praise our God, all you who serve Him, and those who fear Him, small and great alike!”
American Standard Version
And a voice came forth from the throne, saying, Give praise to our God, all ye his servants, ye that fear him, the small and the great.
World English Bible Messianic
A voice came from the throne, saying, “Give praise to our God, all you his servants, you who fear him, the small and the great!”
Geneva Bible (1599)
Then a voyce came out of the throne, saying, Prayse our God, all ye his seruants, and ye that feare him, both small and great.
Young's Literal Translation
And a voice out of the throne did come forth, saying, `Praise our God, all ye His servants, and those fearing Him, both the small and the great;'
See also
See on the biblical-era map
In the KJVVerse 31,023 of 31,102
Study This Verse
Commentary on Revelation 19 verses 5–10
5 ¶ And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great.
6 And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.
7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.
8 And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.
9 And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.
10 And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.
The triumphant song being ended, and epithalamium, or marriage-song, begins, Rev 19:6. Here observe,
I. The concert of heavenly music. The chorus was large and loud, as the voice of many waters and of mighty thunderings. God is fearful in praises. There is no discord in heaven; the morning stars sing together; no jarring string, nor key untuned, but pure and perfect melody.
II. The occasion of this song; and that is the reign and dominion of that omnipotent God who has redeemed his church by his own blood, and is now in a more public manner betrothing her to himself: The marriage of the Lamb has come, Rev 19:7. Some think this refers to the conversion of the Jews, which they suppose will succeed the fall of Babylon; others, to the general resurrection: the former seems more probable. Now, 1. You have here a description of the bride, how she appeared; not in the gay and gaudy dress of the mother of harlots, but in fine linen, clean and white, which is the righteousness of saints; in the robes of Christ's righteousness, both imputed for justification and imparted for sanctification - the stola, the white robe of absolution, adoption, and enfranchisement, and the white robe of purity and universal holiness. She had washed her robes and made them white in the blood of the Lamb; and these her nuptial ornaments she did not purchase by any price of her own, but received them as the gift and grant of her blessed Lord. 2. The marriage-feast, which, though not particularly described (as Mat 22:4), yet is declared to be such as would make all those happy who were called to it, so called as to accept the invitation, a feast made up of the promises of the gospel, the true sayings of God, Rev 19:9. These promises, opened, applied, sealed, and earnested by the Spirit of God, in holy eucharistical ordinances, are the marriage-feast; and the whole collective body of all those who partake of this feast is the bride, the Lamb's wife; they eat into one body, and drink into one Spirit, and are not mere spectators or guests, but coalesce into the espoused party, the mystical body of Christ. 3. The transport of joy which the apostle felt in himself at this vision. He fell down at the feet of the angel, to worship him, supposing him to be more than a creature, or having his thoughts at the present overpowered by the vehemency of his affections. Here observe, (1.) What honour he offered to the angel: He fell at his feet, to worship him; this prostration was a part of external worship, it was a posture of proper adoration. (2.) How the angel refused it, and this was with some resentment: "See thou do it not; have a care what thou doest, thou art doing a wrong thing." (3.) He gave a very good reason for his refusal: "I am thy fellow-servant, and of thy brethren which have the testimony of Jesus - I am a creature, thine equal in office, though not in nature; I, as an angel and messenger of God, have the testimony of Jesus, a charge to be a witness for him and to testify concerning him, and thou, as an apostle, having the Spirit of prophecy, hast the same testimony to give in; and therefore we are in this brethren and fellow-servants." (4.) He directs him to the true and only object of religious worship; namely, God: "Worship God, and him alone." This fully condemns both the practice of the papists in worshipping the elements of bread and wine, and saints, and angels, and the practice of those Socinians and Arians who do not believe that Christ is truly and by nature God, and yet pay him religious worship; and this shows what wretched fig-leaves all their evasions and excuses are which they offer in their own vindication: they stand hereby convicted of idolatry by a messenger from heaven.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–10. Public domain.
Copy as
Primasius of HadrumetumAD 560
COMMENTARY ON THE APOCALYPSE 19:5
When [the voice] commands that this [praise] be done and then it is reported that [such praise] was given, it indicates that [God] has accepted the praise of his elect as pleasing, indeed, giving his approval to the praise that had been given and indicating that it is to be perpetual. The “great” in the church are those of whom the apostle said, “We speak wisdom among the perfect,” and of whom the Lord said, “Whoever teaches men so shall be called great in the kingdom of heaven.” The “small” are those of whom it is said, “As babes in Christ, I have given you milk to drink, not solid food.”
Andreas of CaesareaAD 614
COMMENTARY ON THE APOCALYPSE 19:5
The throne of God is the seraphim and the cherubim. Whether these be great or small in their accomplishments, all are urged to praise God according to their abilities. However, I think that also those who are small in age and children who are not yet grown shall be great when they sing to God who has done such great things.
BedeAD 735
Commentary on Revelation
And a voice came from the throne, saying: Praise our God, etc. When He commands this to be done and recalls it being done, He indicates the approved praise of the servants of the elect. He says, small and great, because the smallness of the mind does not harm, whose heart and tongue are filled with the praise of the Lord.
OecumeniusAD 990
Commentary on Revelation
"Praise our God," it says, "you small and you great"; for he calls small those greater in sanctification, and great those who reign.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Revelation 19:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Revelation 19:5 captures a momentous scene in heaven, immediately following the righteous judgment of Babylon, where a powerful voice emanating directly from God's throne issues a universal and authoritative call to praise. This divine command summons all of God's people—identified as His servants and those who revere Him, without distinction of earthly status—to offer Him glory and adoration, underscoring the inclusivity and imperative nature of worship in response to His sovereign acts.
CONTEXT
Literary Context: This verse is strategically positioned within Revelation 19, a chapter brimming with triumphant praise and the anticipation of Christ's ultimate victory. It immediately follows the heavenly rejoicing over the catastrophic fall of Babylon, the great harlot, which symbolizes the world's corrupt systems and their vehement opposition to God (Revelation 18:2). The "voice out of the throne" serves as a pivotal divine command, ushering in a new phase of celebration that culminates in the glorious announcement of the Marriage Supper of the Lamb. This sequence highlights that the praise is a direct, divinely mandated response to God's righteous judgments and the imminent establishment of His eternal reign.
Historical & Cultural Context: The book of Revelation was written during a period of intense persecution for early Christians under the Roman Empire, likely during the reign of Emperor Domitian. The imagery of Babylon, though rooted in Old Testament prophetic tradition, would have resonated with the contemporary experience of imperial oppression and idolatry. The concept of a "throne" would evoke not only divine sovereignty but also earthly imperial power, contrasting God's ultimate authority with the transient power of human empires. The call to "servants" and "those who fear him" would have been deeply meaningful to a community struggling to maintain their distinct identity and allegiance to God in a hostile world, reminding them of their true Master and the reverence due to Him alone, rather than to earthly rulers or false gods.
Key Themes: This verse powerfully contributes to several overarching themes in Revelation and the broader biblical narrative. Firstly, it underscores the Divine Authority of Praise, as the command originates directly "out of the throne," signifying that worship is not merely an emotional response but a divinely ordained imperative, echoing other scenes of direct divine communication and presence from God's throne (Revelation 4:2). Secondly, it emphasizes a Universal Call to Worship, extending the invitation to "all ye his servants, and ye that fear him, both small and great." This comprehensive scope ensures that no one is excluded from the privilege and duty of praising God, whether humble or highly esteemed in human terms, a theme reiterated in the final judgment scene where all stand before God (Revelation 20:12). Lastly, it defines the Identity of God's People through two key characteristics: "his servants" (Greek: doûlos, bond-slaves, indicating complete devotion and submission) and "ye that fear him." The phrase "fear him" (Greek: phobéō) here denotes not terror, but a profound reverence, awe, and respect for God's holiness and power, a hallmark of true biblical faith and a recurring theme in the Psalms (Psalm 115:13).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Revelation 19:5 employs several potent Literary Devices to convey its message. The most prominent is Personification, as a "voice" is depicted as coming "out of the throne," giving an abstract concept (divine authority) a tangible, audible presence. This voice acts as a direct speaker, imparting a command. The "throne" itself functions as a Metonymy or Symbolism, representing the very essence of God's sovereign power, authority, and presence. It is not merely a piece of furniture but the locus of divine rule, from which all ultimate decrees emanate. Furthermore, the phrase "both small and great" is a classic example of a Merism, a rhetorical device where two contrasting parts are used to represent the whole. By mentioning the extremes, the text encompasses everyone in between, emphasizing the absolute universality and inclusivity of the call to praise, transcending all social hierarchies. The entire verse also functions as an Imperative, as the "voice" issues a direct command ("Praise our God"), compelling the audience to action and highlighting the non-negotiable nature of divine worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Revelation 19:5 serves as a profound theological statement on the nature and recipients of divine praise. It underscores that worship is not merely an optional activity but a divinely commanded response to God's sovereign character and redemptive acts, particularly His righteous judgments and ultimate victory. The call to praise "our God" after the fall of Babylon highlights that true worship is intrinsically linked to acknowledging God's justice and His triumph over all evil. It is a collective act, uniting all of God's people, regardless of their earthly standing, in a unified expression of adoration for the One who sits on the throne and executes His perfect will. This heavenly scene anticipates the ultimate consummation of God's kingdom, where all creation will ultimately acknowledge His supreme Lordship.
REFLECTION AND APPLICATION
This heavenly command to praise God, emanating from the very throne of divine authority, holds profound implications for believers today. It reminds us that our worship is not merely an emotional or ritualistic act, but a fundamental duty and privilege for all who belong to God. Regardless of our earthly status, achievements, or perceived significance, we are all equally summoned to offer Him our highest praise. This verse challenges us to cultivate a deep sense of reverential awe ("fear") for God, understanding that true worship flows from a recognition of His absolute holiness, power, and justice. As His "servants," our lives should be characterized by willing submission and devoted obedience, reflecting our allegiance to Him. This means living lives of integrity, compassion, and faithfulness, allowing our daily actions to become an ongoing act of praise. Furthermore, the scene encourages us to anticipate the future glory when all distinctions will vanish, and a unified chorus of praise will ascend to our God, motivating us to join that chorus now in spirit and truth.
Questions for Reflection
FAQ
Who is the "voice" from the throne in Revelation 19:5?
Answer: While the text does not explicitly name the "voice," its origin "out of the throne" strongly suggests it is either God Himself, an angelic being directly commissioned by God, or one of the four living creatures or twenty-four elders who are intimately associated with the throne of God in Revelation's heavenly scenes (e.g., Revelation 4:6-10). Given the authoritative nature of the command to "Praise our God," it carries the full weight of divine authority, regardless of the specific speaker. It is a direct divine imperative, underscoring the sovereignty of God and the absolute necessity of worship.
What does it mean to "fear him" in this context? Is it about being afraid of God?
Answer: In biblical language, particularly in the Old Testament and carried into the New, the "fear of the Lord" (Greek: phobéō) generally does not mean cowering in terror or being afraid in the sense of dreading punishment. Instead, it signifies a profound and reverential awe, respect, and worshipful submission to God's holiness, majesty, power, and justice. It is a recognition of His supreme authority and an appropriate response to His divine nature. This "godly fear" leads to obedience, trust, and a desire to please Him, rather than to flee from Him. It is often equated with wisdom and the beginning of knowledge (Proverbs 1:7). In Revelation 19:5, "ye that fear him" refers to those who hold God in such high esteem and reverence that it shapes their entire lives and leads them to worship Him wholeheartedly.
CHRIST-CENTERED FULFILLMENT
Revelation 19:5, with its universal call to praise God from the throne, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the voice commands praise to "our God," the New Testament consistently reveals that the Father is made known through the Son, and all creation will ultimately bow to Christ. Jesus is the divine agent through whom God's righteous judgments against evil, symbolized by the fall of Babylon, are executed. He is the Lamb who was slain, yet lives, and is worthy to receive all praise, honor, glory, and blessing (Revelation 5:9-10). The "servants" called to praise are those redeemed by His blood, and the "fear" or reverence is ultimately directed towards the Father revealed in the Son (John 1:18). The inclusivity of "both small and great" foreshadows the universal confession that "every knee should bow, of those in heaven, and on earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:9-11). Thus, this heavenly chorus of praise is not merely for God in abstract, but for God perfectly revealed and glorified in His Son, Jesus Christ, the one through whom all redemption and ultimate victory are achieved (Revelation 7:9-10).