Bible Commentaries

The Lamb (το αρνιον — to arnion). See Revelation 5:6; Revelation 7:17; Revelation 12:11; Revelation 13:8 and is in contrast with the anarthrous αρνιον — arnion in Revelation 13:11. This proleptic vision of the Lamb “standing on the mount Zion” (εστος επι το ορος Σιων — hestos epi to oros Siōn second perfect active participle neuter of ιστημι — histēmi with επι — epi and accusative) is reasoning after the visions of the two beasts. Mount Zion is the site of the new city of God (Hebrews 12:22), the Jerusalem above (Galatians 4:26), the seat of the Messianic Kingdom whether heaven or the new earth (Rev 21; 22). These victors have the name of the Lamb and God upon their foreheads as in Revelation 3:12; Revelation 22:4, in place of the mark of the beast above (Revelation 13:16; Revelation 14:11). This seal protects them (Revelation 9:4).

A hundred and forty and four thousand (εκατον τεσσερακοντα τεσσαρες χιλιαδες — hekaton tesserakonta tessares chiliades). “Thousands” literally (χιλιας — chilias feminine word for a thousand and so εχουσαι — echousai feminine plural). For the 144,000 see Revelation 7:5, Revelation 7:8, though some scholars seek a distinction somehow.

As a voice of many waters (ως πωνην υδατων πολλων — hōs phōnēn hudatōn pollōn). For which see Revelation 1:15.

Of a great thunder (βροντης μεγαλης — brontēs megalēs). For which see Revelation 6:1; Revelation 19:6. For this voice out of heaven see Revelation 10:4; Revelation 14:15; Revelation 18:4 and note accusative with ηκουσα — ēkousa the voice of harpers harping with their harps (ως κιταρωιδων κιταριζοντων εν ταις κιταραις αυτων — hōs kitharōidōn kitharizontōn en tais kitharais autōn). Triple use of κιταρα — kithara (Revelation 5:8), κιταρωιδων — kitharōidōn (Revelation 18:22), κιταριζοντων — kitharizontōn (old verb κιταριζω — kitharizō in N.T. only here and 1 Corinthians 14:7). Wonderful melody in this chorus by the angels, not by the 144,000.

They sing as it were a new song (αιδουσιν ως ωιδην καινην — aidousin hōs ōidēn kainēn). See Revelation 5:9 for this phrase (cognate accusative) save that here ως — hōs (as if) is added. There the new song was sung by the four living creatures and the elders, but here “before” (ενωπιον — enōpion) them and so apparently by the throng who were themselves redeemed by the Lamb.

No man could learn the song save (ουδεις εδυνατο ματειν την ωιδην ει μη — oudeis edunato mathein tēn ōidēn ei mē). Imperfect (εδυνατο — edunato) of δυναμαι — dunamai and second aorist (ingressive) active infinitive of μαντανω — manthanō In Revelation 5:9-12 the angels join in the song. In Revelation 15:3 it is the Song of Moses and the Lamb.

Even they that had been purchased out of the earth (οι ηγορασμενοι απο της γης — hoi ēgorasmenoi apo tēs gēs). Perfect passive articular participle of αγοραζω — agorazō purchased by the blood of the Lamb (Revelation 5:9), masculine plural in apposition with χιλιαδες — chiliades (thousands) feminine plural (Revelation 7:5, Revelation 7:8; Revelation 14:1). Απο — Apo (from) here, though εκ — ek (out of) in Revelation 5:9. The 144,000 are not yet separated from the earth (John 17:15). Whether the 144,000 here are identical with that number in Revelation 7:4-8 or not, they must embrace both men and women.

Were not defiled with women (μετα γυναικων ουκ εμολυντησαν — meta gunaikōn ouk emolunthēsan). First aorist passive indicative of μολυνω — molunō old verb, to stain, already in Revelation 3:4, which see. The use of this word rules out marriage, which was not considered sinful.

For they are virgins (παρτενοι γαρ εισιν — parthenoi gar eisin). Παρτενος — Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1, 1 Corinthians 7:8, 1 Corinthians 7:32, 1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.

Whithersoever he goeth (οπου αν υπαγει — hopou an hupagei). Indefinite local clause with modal αν — an and the present active indicative of υπαγω — hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).

Were purchased from among men (ηγοραστησαν απο των αντρωπων — ēgorasthēsan apo tōn anthrōpōn). First aorist passive indicative of αγοραζω — agorazō repeating the close of Revelation 14:3.

First fruits (απαρχη — aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5).

Was found no lie (ουχ ευρετη πσευδος — ouch heurethē pseudos). First aorist passive indicative of ευρισκω — heuriskō In 1 Peter 2:23 this passage (Isaiah 53:9) is quoted with δολος — dolos (deceit, guile) instead of πσευδος — pseudos (lie), but the difference is not great.

Without blemish (αμωμοι — amōmoi). Alpha privative and μωμος — mōmos (blemish, spot). As Christ the Paschal Lamb is (1 Peter 1:19; Hebrews 9:14), so the followers of the Lamb are to be in the end (Philemon 2:15).

Another angel (αλλον αγγελον — allon aggelon). A new turn in the drama comes with each angel (Revelation 7:2; Revelation 8:3, Revelation 8:13; Revelation 10:1). Here the angel is seen “flying in mid heaven” (πετομενον εν μεσουρανηματι — petomenon en mesouranēmati), while in Revelation 8:13 John heard him “flying in mid heaven” (genitive case of same participle, which see). This one is in the sight and hearing of all.

Having (εχοντα — echonta). Accusative singular agreeing with αγγελον — aggelon like πετομενον — petomenon (flying), but λεγων — legōn in Revelation 14:7 is nominative, as if a new sentence like λεγων — legōn in Revelation 4:1.

An eternal gospel (ευαγγελιον αιωνιον — euaggelion aiōnion). The only use of ευαγγελιον — euaggelion in John‘s writings, though the verb ευαγγελισαι — euaggelisai (first aorist active infinitive epexegetical with εχοντα — echonta like John 16:12) occurs here and in Revelation 10:7. Here it is not το ευαγγελιον — to euaggelion (the gospel), but merely a proclamation of God‘s eternal (αιωνιος — aiōnios here alone in the Apocalypse, though common in the Fourth Gospel and 1 John) purpose. Origen even took this “eternal gospel” to be another book to be written! Note the double use of επι — epi (with accusative after ευαγγελισαι — euaggelisai and the genitive with γης — gēs). See Revelation 5:9 for the races, etc.

And he saith (λεγων — legōn). See above.

Fear God (ποβητητε τον τεον — phobēthēte ton theon). First aorist passive (deponent) imperative of ποβεομαι — phobeomai here transitive with the accusative as in Luke 12:5. It is a call to judgment with no hope offered except by implication (Acts 14:15.).

Give him glory (δοτε αυτωι δοχαν — dote autōi doxan). Second aorist active indicative of διδωμι — didōmi For the phrase see Revelation 11:13.

The hour is come (η ωρα ηλτεν — hē hōra ēlthen). Second aorist (prophetic use) active indicative of ερχομαι — erchomai Common idiom in John‘s Gospel (John 2:4; John 4:21, John 4:23; John 5:25, John 5:28; John 7:30, etc.).

Worship (προσκυνησατε — proskunēsate). First aorist active imperative of προσκυνεω — proskuneō with the dative case. Solemn call to the pagan world to worship God as Creator (Revelation 4:11; Revelation 10:6), as in Psalm 96:6; Acts 14:15. For “the fountains of waters” see Revelation 8:10.

Another, a second angel (αλλος δευτερος αγγελος — allos deuteros aggelos). This second angel “followed” (ηκολουτησεν — ēkolouthēsen first aorist active indicative of ακολουτεω — akoloutheō) and interpreted in part the first one.

Fallen, fallen (επεσεν επεσεν — epesenπιπτω — epesen). Prophetic aorist active indicative of πεπτωκεν πεπτωκεν — piptō repeated as a solemn dirge announcing the certainty of the fall. The English participle “fallen, fallen” is more musical and rhythmical than the literal rendering “fell, fell.” The language is an echo of Isaiah 21:9, though B in the lxx has αβυλων η μαγαλη — peptōkenμεγαλη — peptōken (perfect).

Babylon the great (αβυλων — Babulōn hē magalē). The adjective πεποτικεν — megalē occurs with ποτιζω — Babulōn each time in the Apocalypse (Revelation 14:8; Revelation 16:19; Revelation 17:5; Revelation 18:2, Revelation 18:10, Revelation 18:21) as a reminder of Nebuchadrezzar. There is no doubt that Rome is meant by Babylon, as is probably seen already in 1 Peter 5:13. As a prisoner in Patmos John can speak his mind by this symbolism.

Hath made to drink (ποτος — pepotiken). Perfect active indicative of potizō old causative verb (from potos drinking, 1 Peter 4:3), as in Matthew 25:35. The remarkable phrase that follows seems based on Jeremiah 51:8 (Jeremiah 25:15). It is a combination also of Revelation 14:10 (the wine of God‘s wrath, also in Revelation 16:19; Revelation 19:15) and Revelation 17:2. There is no doubt of the dissoluteness of the old Babylon of Jeremiah‘s day as of the Rome of John‘s time. Rome is pictured as the great courtesan who intoxicates and beguiles the nations to fornication (Revelation 17:2, Revelation 17:4, Revelation 17:6), but the cup of God‘s wrath for her and her paramours is full (Revelation 14:10; Revelation 16:19; Revelation 18:2).

A third (τριτος — tritos). “The third of this succession of herald angels denounces the Caesar-worshippers” (Swete). Cf. Revelation 13:12. This counter proclamation (Revelation 14:9-12) warns those tempted to yield to the threats of the second beast about boycott and death (Revelation 13:11-17).

If any man worshippeth the beast and his image (ει τις προσκυνει το τηριον και την εικονα αυτου — ei tis proskunei to thērion kai tēn eikona autou). Condition of first class challenging those afraid of the beast. Note accusative (τηριον — thērion) after προσκυνει — proskunei not dative as in Revelation 14:7.

And receiveth a mark (και λαμβανει χαραγμα — kai lambanei charagma). Carries on the same condition and picks up the very language of Revelation 13:16. These Caesar-worshippers are guilty of an “eternal sin” (Mark 3:29).

He also shall drink (και αυτος πιεται — kai autos pietai). Future middle of πινω — pinō Certainty for him as for Babylon and her paramours (Revelation 16:17).

Of the wine of the wrath of God (εκ του οινου του τυμου του τεου — ek tou oinou tou thumou tou theou). Note εκ — ek (partitive) after πιεται — pietai In Revelation 16:19; Revelation 19:15 we have both τυμου — thumou and οργης — orgēs (wrath of the anger of God). The white heat of God‘s anger, held back through the ages, will be turned loose.

Prepared unmixed (του κεκερασμενου ακρατου — tou kekerasmenou akratou). A bold and powerful oxymoron, “the mixed unmixed.” Ακρατος — Akratos is an old adjective (alpha privative and κεραννυμι — kerannumi to mix) used of wine unmixed with water (usually so mixed), here only in N.T. So it is strong wine mixed (perfect passive participle of κεραννυμι — kerannumi) with spices to make it still stronger (cf. Psalm 75:9).

In the cup of his anger (εν τωι ποτηριωι της οργης αυτου — en tōi potēriōi tēs orgēs autou). Both τυμος — thumos (vehement fury) and οργη — orgē (settled indignation).

He shall be tormented (βασανιστησεται — basanisthēsetai). Future passive of βασανιζω — basanizō See Revelation 9:5; Revelation 11:10.

With fire and brimstone (εν πυρι και τειωι — en puri kai theiōi). See Revelation 9:17 for fire and brimstone and also Revelation 19:20; Revelation 20:10; Revelation 21:8. The imagery is already in Genesis 19:24; Isaiah 30:33; Ezekiel 38:22.

In the presence of the holy angels and in the presence of the Lamb (ενωπιον αγγελων αγιων και ενωπιον του αρνιου — enōpion aggelōn hagiōn kai enōpion tou arniou). This holy environment adds to the punishment.

The smoke of their torment (ο καπνος του βασανισμου αυτων — ho kapnos tou basanismou autōn). See Revelation 9:5 for βασανισμος — basanismos only there it was a limited penalty, here it is “for ever and ever” (εις αιωνας αιωνων — eis aiōnas aiōnōn unto ages of ages). See also Revelation 18:9; Revelation 19:3; Revelation 20:10.

They have no rest (ουκ εχουσιν αναπαυσιν — ouk echousin anapausin). The very language used in Revelation 4:8 of the four living creatures in praising God. “Those who desert Christ for Caesar will be the victims of a remorse that never dies or sleeps” (Swete). The rest of the verse repeats the solemn challenge of Revelation 14:9.

Here is the patience of the saints (ωδε η υπομονη των αγιων εστιν — Hōde hē hupomonē tōn hagiōn estin). John‘s own comment as in Revelation 13:10; Revelation 17:9. In this struggle against emperor worship lay their opportunity (Romans 5:3). It was a test of loyalty to Christ.

They that keep (οι τηρουντες — hoi tērountes). In apposition with των αγιων — tōn hagiōn (genitive), though nominative, a frequent anacoluthon in this book (Revelation 2:20, etc.). Cf. Revelation 12:17.

The faith of Jesus (την πιστιν Ιησου — tēn pistin Iēsou). “The faith in Jesus” (objective genitive) as in Revelation 2:13; Mark 11:22; James 2:1.

Write (Γραπσον — Grapson). First aorist active imperative of γραπω — graphō as in Revelation 1:11. John‘s meditation is broken by this command. This new beatitude (μακαριοι — makarioi Blessed) for the Christian dead goes farther than Paul‘s words (1 Thessalonians 4:14-16; 1 Corinthians 15:18). Probably “from henceforth” (απ αρτι — ap' arti) goes with “those who die in the Lord,” giving comfort to those facing persecution and death.

That they may rest (ινα αναπαησονται — hina anapaēsontai). Purpose clause with ινα — hina and the second future passive of αναπαυω — anapauō their labours (εκ των κοπων αυτων — ek tōn kopōn autōn). From the toils, the wearinesses, but not from the activities (εργα — erga), for these “follow with them.” There is this to comfort us for all our growth here. Even if cut short, it can be utilized in heaven, which is not a place of idleness, but of the highest form of spiritual service.

A white cloud (νεπελη λευκη — nephelē leukē). Like the “bright cloud” of Matthew 17:5 (Transfiguration), a familiar object in the Mediterranean lands. See Daniel 7:13; Matthew 24:30; Matthew 26:64; Acts 1:9, Acts 1:11 for the picture of Christ‘s return.

I saw one sitting (κατημενον — kathēmenon). No ειδον — eidon here, but the accusative follows the ειδον — eidon at the beginning, as νεπελη — nephelē is nominative after ιδου — idou as in Revelation 4:1, Revelation 4:4.

Like unto a son of man (ομοιον υιον αντρωπου — homoion huion anthrōpou). Accusative here after ομοιον — homoion as in Revelation 1:13, instead of the usual associative instrumental (Revelation 13:4).

Having (εχων — echōn). Nominative again after the ιδου — idou construction, just before, not after, ειδον — eidon golden crown (στεπανον χρυσουν — stephanon chrusoun). Here a golden wreath, not the diadems of Revelation 19:12.

A sharp sickle (δρεπανον οχυ — drepanon oxu). Old form δρεπανη — drepanē (from δρεπω — drepō to pluck), pruning-hook, in N.T. only in this chapter and Mark 4:29. Christ is come for reaping this time (Hebrews 9:28) for the harvesting of earth (Revelation 14:15-17). The priesthood of Christ is the chief idea in Revelation 1:12-20 and “as the true Imperator ” (Swete) in chapter Rev 19.

Send forth (πεμπσον — pempson). First aorist (urgency) active imperative of πεμπω — pempō “Thrust in thy sickle now,” this angel urges Christ.

And reap (και τερισον — kai therison). First aorist (urgency) active imperative of τεριζω — therizō old verb (from τερος — theros summer), as in Matthew 6:26. See Revelation 14:7 for “the hour is come.” Τερισαι — Therisai (to reap) is epexegetical infinitive (first aorist active of τεριζω — therizō).

The harvest (ο τερισμος — ho therismos). Old, but rare word (from τεριζω — therizō to harvest), as in Matthew 13:30; John 4:35, here only in Revelation.

Is over-ripe (εχηραντη — exēranthē). First aorist (prophetic as in Revelation 10:7; Revelation 15:1) passive of χηραινω — xērainō (cf. James 1:11), to wither, to dry up. Perhaps just “ripe,” not “over-ripe.” Cf. Joel 1:17.

Cast (εβαλεν — ebalen). Second aorist active indicative of βαλλω — ballō No violence by the use of εβαλεν — ebalen as is seen in Matthew 10:34 (βαλειν ειρηνην — balein eirēnēn to bring peace).

Was reaped (ετεριστη — etheristhē). First aorist passive indicative of τεριζω — therizō Both prophetic aorists again. Christ puts in the sickle as he wills with his own agents (Matthew 9:37.; Matthew 13:39, Matthew 13:41).

He also (και αυτος — kai autos). As well as the Reaper on the cloud. This is the fifth angel who is God‘s messenger from heaven (temple where God dwells). This fifth angel with his sharp sickle is to gather the vintage (Revelation 14:18-20) as Christ did the wheat.

Another angel (αλλος αγγελος — allos aggelos). The fifth angel above Swete terms “the Angel of vengeance.” He responds to the call of the sixth angel here as Christ does to the call of the fourth angel in Revelation 14:15.

Out from the altar (εκ του τυσιαστηριου — ek tou thusiastēriou). From the altar of incense where he is in charge of the fire (εχουσιαν επι του πυρος — exousian epi tou puros). If it is the altar of burnt offering (Revelation 6:9; Revelation 11:1), we are reminded of the blood of the martyrs (Swete), but if the altar of incense (Revelation 8:3, Revelation 8:5; Revelation 9:13; Revelation 16:7), then of the prayers of the saints.

The sharp sickle (το δρεπανον το οχυ — to drepanon to oxu). Useful for vintage as for harvesting. So “send forth” (πεμπσον — pempson) as in Revelation 14:15.

Gather (τρυγησον — trugēson). First aorist active imperative of τρυγαω — trugaō old verb (from τρυγη — trugē dryness, ripeness), in N.T. only Revelation 14:18. and Luke 6:44.

The clusters (τους βοτρυας — tous botruas). Old word βοτρυς — botrus here only in N.T. (Genesis 40:10).

Her grapes (αι σταπυλαι αυτης — hai staphulai autēs). Old word again for grapes, bunch of grapes, in N.T. only here, Matthew 7:16; Luke 6:44.

Are fully ripe (ηκμασαν — ēkmasan). Old and common verb (from ακμη — akmē Matthew 15:16), to come to maturity, to reach its acme, here only in N.T.

Cast (εβαλεν — ebalen). As in Revelation 14:16.

Gathered (ετρυγησεν — etrugēsen). Like ετεριστη — etheristhē in Revelation 14:16, in obedience to the instructions in Revelation 14:18 (τρυγησον — trugēson).

The vintage of the earth (την αμπελον της γης — tēn ampelon tēs gēs). “The vine of the earth.” Here αμπελος — ampelos is used for the enemies of Christ collectively pictured.

And cast it (εβαλεν — ebalen). Repeating εβαλεν — ebalen and referring to αμπελον — ampelon (vintage) just before.

Into the winepress the great winepress (εις την ληνον τον μεγαν — eis tēn lēnon ton megan). Ληνος — Lēnos is either feminine as in Revelation 14:20; Revelation 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (Revelation 21:14 το τειχος εχων — to teichos echōn). See Matthew 21:33. For this metaphor of God s wrath see Revelation 14:10; Revelation 15:1, Revelation 15:7; Revelation 16:1, Revelation 16:19; Revelation 19:15.

Was trodden (επατητη — epatēthē). First aorist passive indicative of πατεω — pateō to tread. The image of treading out the grapes is a familiar one in the East. Perhaps Isaiah 63:3 is in mind.

Without the city (εχωτεν της πολεως — exōthen tēs poleōs). Ablative case with εχωτεν — exōthen (like εχω — exō). This was the usual place (Hebrews 13:12). See εχωτεν — exōthen in Revelation 11:2. Joel (Joel 3:12) pictures the valley of Jehoshaphat as the place of the slaughter of God‘s enemies. Cf. Zechariah 14:4.

Blood from the winepress (αιμα εκ της ληνου — haima ek tēs lēnou). Bold imagery suggested by the colour of the grapes.

Unto the bridles (αχρι των χαλινων — achri tōn chalinōn). Old word (from χαλαω — chalaō to slacken), in N.T. only here and James 3:3. Bold picture.

As far as a thousand and six hundred furlongs (απο σταδιων χιλιων εχακοσιων — apo stadiōn chiliōn hexakosiōn). A peculiar use of απο — apo for “distance from (of)” as also in John 11:18; John 21:8, somewhat like the use of προ — pro in John 12:1. The distance itself covers the length of Palestine, but it is more likely that “the metaphor is worked out with the exuberance of apocalyptic symbolism” (Swete) for the whole earth.