Յայտնութիւն / Revelation - 14 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
After an account of the great trials and sufferings which the servants of God had endured, we have now a more pleasant scene opening; the day begins now to dawn, and here we have represented, I. The Lord Jesus at the head of his faithful followers, ver. 1-5. II. Three angels sent successively to proclaim the fall of Babylon and the things antecedent and consequent to so great an event, ver. 6-13. III. The vision of the harvest, ver. 14, &c.
Adam Clarke: Commentary on the Bible - 1831
The Lamb on mount Sion, and his company and their character, Rev 14:1-5. The angel flying in the midst of heaven, with the everlasting Gospel, Rev 14:6, Rev 14:7. Another angel proclaims the fall of Babylon, Rev 14:8. A third angel denounces God's judgments against those who worship the beast or his image, Rev 14:9-11. The patience of the saints, and the blessedness of them who die in the Lord, Rev 14:12, Rev 14:13. The man on the white cloud, with a sickle, reaping the earth, Rev 14:14-16. The angel with the sickle commanded by another angel, who had power over fire, to gather the clusters of the vines of the earth, Rev 14:17, Rev 14:18. They are gathered and thrown into the great winepress of God's wrath, which is trodden without the city, and the blood comes out 1600 furlongs, Rev 14:19, Rev 14:20.
Albert Barnes: Notes on the Bible - 1834
14:0: In the pRev_ious chapters Rev_. 12-13 there is a description of the woes and sorrows which, for a long period, would come upon the church, and which would threaten to destroy it. It was proper that this gloomy picture should be relieved, and accordingly this chapter, having much of the aspect of an episode, is thrown in to comfort the hearts of those who should see those troublous times. There were bright scenes beyond, and it was important to direct the eye to them, that the hearts of the sad might be consoled. This chapter, therefore, contains a succession of symbolical representations designed to show the ultimate result of all these things - "to hold out the symbols of ultimate and certain victory" (Prof. Stuart). Those symbols are the following:
(1) The vision of the hundred and forty-four thousand on Mount Zion, as emblematical of the final triumph of the redeemed, Rev 14:1-5. They have the Father's name in their foreheads Rev 14:1; they sing a song of victory Rev 14:2-3; they are found without fault before God - representatives, in this respect, of all that will be saved, Rev 14:4-5.
(2) the vision of the final triumph of the gospel, Rev 14:6-7. An angel is seen flying in the midst of heaven, having the everlasting gospel to preach to all that dwell upon the earth, and announcing that the end is near - a representation designed to show that the gospel will be thus preached among all nations; and when that is done, the time will draw on when the affairs of the world will be wound up.
(3) the fall of Babylon, the mighty anti-Christian power, Rev 14:8. An angel is seen going forth announcing the glad tidings that this mighty power is overthrown, and that, therefore, its oppressions are come to an end. This, to the church in trouble and persecution, is one of the most comforting of all the assurances that God makes in regard to the future.
(4) the certain and final destruction of all the upholders of that anti-Christian power, Rev 14:9-12. Another angel is seen making proclamation that all the supporters and abettors of this formidable power would drink of the wine of the wrath of God; that they would be tormented with fire and brimstone; and that the smoke of their torment would ascend up foRev_er and ever.
(5) the blessedness of all those who die in the Lord; who, amidst the persecutions and trials that were to come upon the church, would be found faithful unto death, Rev 14:13. They would rest from their labors; the works of mercy which they had done on the earth would follow them to the future world, securing rich and eternal blessings there.
(6) the final overthrow of all the enemies of the church, Rev 14:14-20. This is the grand completion; to this all things are tending; this will be certainly accomplished in due time. This is represented under various emblems:
(a) The Son of man appears seated on a cloud, having on his head a golden crown, and in his hand a sharp sickle - emblem of gathering in the great harvest of the earth, and of his own glorious reign in heaven, Rev 14:14.
(b) An angel is seen coming out of the temple, announcing that the time had come, and calling on the great Reaper to thrust in his sickle, for the harvest of the world was ripe, Rev 14:15.
(c) He that has the sickle thrusts in his sickle to reap the great harvest, Rev 14:16.
(d) Another angel is seen representing the final judgment of God on the wicked, Rev 14:17-20. He also has a sharp sickle; he is commanded by an angel that has power over fire to thrust in his sickle into the earth; he goes forth and gathers the clusters of the vine of the earth, and casts them into the great wine-press of the wrath of God.
This whole chapter, therefore, is designed to relieve the gloom of the former representations. The action of the grand moving panorama is stayed that the mind may not be overwhelmed with gloomy thoughts, but that it may be cheered with the assurance of the final triumph of truth and righteousness. The chapter, viewed in this light, is introduced with great artistic skill, as well as great beauty of poetic illustration; and, in its place, it is adapted to set forth this great truth, that, to the righteous, and to the church at large, in the darkest times, and with the most threatening prospect of calamity and sorrow, there is the certainty of final victory, and that this should be allowed to cheer and sustain the soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 14:1, The Lamb standing on mount Sion with his company; Rev 14:6, An angel preaches the gospel; Rev 14:8, The fall of Babylon; Rev 14:15, The harvest of the world; Rev 14:20, The winepress of the wrath of God.
John Gill
INTRODUCTION TO REVELATION 14
This chapter contains three visions; one of the Lamb on Mount Zion, another of the three angels preaching against Babylon, and the third of the harvest and vintage. The vision of the Lamb is in Rev_ 14:1, which is no other than Christ, described by his similitude, as a Lamb; by the place where he was, Mount Zion; by his position there, standing, and by the company that were with him, whose number were 144,000, and their character, his Father's name written on their foreheads; at the same time a voice was heard from heaven, comparable to the sound of many waters, of thunders, and of harps: and a song sung which none learn but the above number with the Lamb, Rev_ 14:2, who are described by their purity, chastity, and strict adherence to Christ; by their redemption through him; by their being the firstfruits of God and of the Lamb, and by their integrity and unblemished character, Rev_ 14:4; next follows the account of the three angels; the first comes with the everlasting Gospel, to preach it to all men, loudly calling upon all to fear and worship God, and give glory to him, since he is the Creator of all, and the hour of his judgment is come, Rev_ 14:6; the second proclaims the fall of Babylon, with the reason of it, Rev_ 14:8; and the third denounces the wrath of God upon the worshippers of the beast in the most public manner, and that for ever, Rev_ 14:9; and this vision is closed with some expressions, showing that, till this was done, the patience of the saints would be tried, and the true worshippers of the Lamb be discovered, and comforting them with an assurance of that rest that remains after death for the faithful followers of Christ, Rev_ 14:12; after this is the vision of the harvest and vintage of the earth. The reaper is described by his form, like the son of man; by his seat, a white cloud; by a golden crown on his head, and by a sharp sickle in his hand, Rev_ 14:14; who is called upon by an angel out of the temple to make use of his sickle, and reap, because the time of reaping was come, the harvest being ripe, Rev_ 14:15, upon which he thrusts in his sickle, and reaps the earth, Rev_ 14:16; after this, another angel appears out of the temple, with a sharp sickle, to whom another angel from the altar, that had power over fire, calls to make use of his sickle, and gather the clusters of the vine, since the grapes were fully ripe, Rev_ 14:17; upon which he thrusts in his sickle, and gathers them, and casts them into the winepress of divine wrath, which being trodden, blood comes out of it to the horses' bridles for the space of a thousand and six hundred furlongs, Rev_ 14:19.
John Wesley
And I saw on mount Sion - The heavenly Sion. An hundred forty - four thousand - Either those out of all mankind who had been the most eminently holy, or the most holy out of the twelve tribes of Israel the same that were mentioned, Rev_ 7:4, and perhaps also, Rev_ 16:2. But they were then in the world, and were sealed in their foreheads, to preserve them from the plagues that were to follow. They are now in safety, and have the name of the Lamb and of his Father written on their foreheads, as being the redeemed of God and of the Lamb, his now unalienable property. This prophecy often introduces the inhabitants of heaven as a kind of chorus with great propriety and elegance. The church above, making suitable reflections on the grand events which are foretold in this book, greatly serves to raise the attention of real Christians, and to teach the high concern they have in them. Thus is the church on earth instructed, animated, and encouraged, by the sentiments temper, and devotion of the church in heaven.
14:114:1: Եւ տեսի՝ եւ ահա Գա՛ռն կայր ՚ի վերայ լերինն Սիոնի. եւ ընդ նմա հարեւր քառասուն եւ չորս հազարք, որ ունէին զանուն նորա, եւ անուն Հօր նորա գրեալ ՚ի վերայ ճակատուց նոցա[5248]: [5248] Ոսկան. Եւ զանուն Հօր։
1 Եւ ես տեսայ. ահա Գառը կանգնած էր Սիոն լերան վրայ. եւ նրա հետ՝ հարիւր քառասունչորս հազար հոգի, որոնք նրա եւ նրա Հօր անունն ունէին գրուած իրենց ճակատների վրայ:
14 Տեսայ, որ Գառնուկը կայներ էր Սիօն լերանը վրայ ու անոր հետ հարիւր քառասունչորս հազարը, որոնք ունէին [անոր անունը եւ] անոր Հօրը անունը իրենց ճակատներուն վրայ գրուած։
Եւ տեսի, եւ ահա Գառն կայր ի վերայ լերինն Սիովնի. եւ ընդ նմա հարեւր քառասուն եւ չորք հազարք, որ ունէին զանուն [180]նորա եւ անուն`` Հօր նորա գրեալ ի վերայ ճակատուց նոցա:

14:1: Եւ տեսի՝ եւ ահա Գա՛ռն կայր ՚ի վերայ լերինն Սիոնի. եւ ընդ նմա հարեւր քառասուն եւ չորս հազարք, որ ունէին զանուն նորա, եւ անուն Հօր նորա գրեալ ՚ի վերայ ճակատուց նոցա[5248]:
[5248] Ոսկան. Եւ զանուն Հօր։
1 Եւ ես տեսայ. ահա Գառը կանգնած էր Սիոն լերան վրայ. եւ նրա հետ՝ հարիւր քառասունչորս հազար հոգի, որոնք նրա եւ նրա Հօր անունն ունէին գրուած իրենց ճակատների վրայ:
14 Տեսայ, որ Գառնուկը կայներ էր Սիօն լերանը վրայ ու անոր հետ հարիւր քառասունչորս հազարը, որոնք ունէին [անոր անունը եւ] անոր Հօրը անունը իրենց ճակատներուն վրայ գրուած։
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14:11: И взглянул я, и вот, Агнец стоит на горе Сионе, и с Ним сто сорок четыре тысячи, у которых имя Отца Его написано на челах.
14:1  καὶ εἶδον, καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος σιών, καὶ μετ᾽ αὐτοῦ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν.
14:1. Καὶ (And) εἶδον, (I-had-seen,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"τὸ (the-one) ἀρνίον (a-Lamblet) ἑστὸς (having-hath-had-come-to-stand) ἐπὶ (upon) τὸ (to-the-one) ὄρος (to-a-jut) Σιών, (of-a-Sion,"καὶ (and) μετ' (with) αὐτοῦ (of-it) ἑκατὸν (a-hundred) τεσσεράκοντα (forty) τέσσαρες ( four ) χιλιάδες (thousands) ἔχουσαι ( holding ) τὸ (to-the-one) ὄνομα (to-a-name) αὐτοῦ (of-it) καὶ (and) τὸ (the-one) ὄνομα (a-name) τοῦ (of-the-one) πατρὸς (of-a-Father) αὐτοῦ (of-it) γεγραμμένον (having-had-come-to-be-scribed) ἐπὶ ( upon ) τῶν ( of-the-ones ) μετώπων ( of-looked-with ) αὐτῶν. (of-them)
14:1. et vidi et ecce agnus stabat supra montem Sion et cum illo centum quadraginta quattuor milia habentes nomen eius et nomen Patris eius scriptum in frontibus suisAnd I beheld: and lo a Lamb stood upon mount Sion, and with him an hundred forty-four thousand, having his name and the name of his Father written on their foreheads.
1. And I saw, and behold, the Lamb standing on the mount Zion, and with him a hundred and forty and four thousand, having his name, and the name of his Father, written on their foreheads.
14:1. And I saw, and behold, the Lamb was standing above mount Zion, and with him were one hundred and forty-four thousand, having his name and the name of his Father written on their foreheads.
14:1. And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty [and] four thousand, having his Father’s name written in their foreheads.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty [and] four thousand, having his Father' s name written in their foreheads:

1: И взглянул я, и вот, Агнец стоит на горе Сионе, и с Ним сто сорок четыре тысячи, у которых имя Отца Его написано на челах.
14:1  καὶ εἶδον, καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος σιών, καὶ μετ᾽ αὐτοῦ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν.
14:1. et vidi et ecce agnus stabat supra montem Sion et cum illo centum quadraginta quattuor milia habentes nomen eius et nomen Patris eius scriptum in frontibus suis
And I beheld: and lo a Lamb stood upon mount Sion, and with him an hundred forty-four thousand, having his name and the name of his Father written on their foreheads.
14:1. And I saw, and behold, the Lamb was standing above mount Zion, and with him were one hundred and forty-four thousand, having his name and the name of his Father written on their foreheads.
14:1. And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty [and] four thousand, having his Father’s name written in their foreheads.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Чтобы более пролить утешения в сердца истинных христиан, Иоанн видит и описывает новое, не земное, но небесное отрадное явление. Взор христиан возводится к небу, к Бож. престолу и сонмам небожителей, окружающих его. На горе Сионе, который есть небесный храм, где Господь обитает среди Ангелов и прославленных людей, Иоанн видит Агнца и с Ним 144: тысячи, у которых имя Его и имя Отца Его написано на челах. Кто эти 144: тысячи? Они не те, которые упомянуты в VII:9-17. Они другие. Они первее всего суть христиане прославленные, ибо являются не на земле, а на небе и вместе с Агнцем. На их челах написано имя Агнца и имя Его Отца, как награда за предшествовавшие подвиги земной жизни. Их земная жизнь, их христианские подвиги, их неуклонное последование и подражание Иисусу Христу - Агнцу непорочному так проникли все их существо, что как бы отражались на их челах и говорили о их принадлежности к Богу и Агнцу, а потому о заслуженности их блаженства.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Lamb and His Attendants.A. D. 95.
1 And I looked, and, lo, a Lamb stood on the mount Sion, and with him a hundred forty and four thousand, having his Father's name written in their foreheads. 2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: 3 And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. 4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. 5 And in their mouth was found no guile: for they are without fault before the throne of God.

Here we have one of the most pleasing sights that can be viewed in this world--the Lord Jesus Christ at the head of his faithful adherents and attendants. Here observe, 1. How Christ appears: as a Lamb standing upon mount Zion. Mount Zion is the gospel church. Christ is with his church and in the midst of her in all her troubles, and therefore she is not consumed. It is his presence that secures her perseverance; he appears as a Lamb, a true Lamb, the Lamb of God. A counterfeit lamb is mentioned as rising out of the earth in the last chapter, which was really a dragon; here Christ appears as the true paschal Lamb, to show that his mediatorial government is the fruit of his sufferings, and the cause of his people's safety and fidelity. 2. How his people appear: very honourably. (1.) As to the numbers, they are many, even all who are sealed; not one of them lost in all the tribulations through which they have gone. (2.) Their distinguishing badge: they had the name of God written in their foreheads; they made a bold and open profession of their faith in God and Christ, and, this being followed by suitable actings, they are known and approved. (3.) Their congratulations and songs of praise, which were peculiar to the redeemed (v. 3); their praises were loud as thunder, or as the voice of many waters; they were melodious, as of harpers; they were heavenly, before the throne of God. The song was new, suited to the new covenant, and unto that new and gracious dispensation of Providence under which they now were; and their song was a secret to others, strangers intermeddled not with their joy; others might repeat the words of the song, but they were strangers to the true sense and spirit of it. (4.) Their character and description. [1.] They are described by their chastity and purity: They are virgins. They had not defiled themselves either with corporal or spiritual adultery; they had kept themselves clean from the abominations of the antichristian generation. [2.] By their loyalty and stedfast adherence to Christ: They follow the Lamb withersoever he goes; they follow the conduct of his word, Spirit, and providence, leaving it to him to lead them into what duties and difficulties he pleases. [3.] By their former designation to this honour: These were redeemed from among men, being the first-fruits to God, and to the Lamb, v. 4. Here is plain evidence of a special redemption: They were redeemed from among men. Some of the children of men are, by redeeming mercy, distinguished from others: They were the first-fruits to God, and to the Lamb, his choice ones, eminent in every grace, and the earnest of many more who should be followers of them, as they were of Christ. [4.] By their universal integrity and conscientiousness: There was no guile found in them, and they were without fault before the throne of God. They were without any prevailing guile, any allowed fault; their hearts were right with God, and, as for their human infirmities, they were freely pardoned in Christ. This is the happy remnant who attend upon the Lord Jesus as their head and Lord; he is glorified in them, and they are glorified in him.
Adam Clarke: Commentary on the Bible - 1831
14:1: A Lamb stood on the mount Sion - This represents Jesus Christ in his sacrificial office; mount Sion was a type of the Christian Church.
And with him a hundred forty and four thousand - Representing those who were converted to Christianity from among the Jews. See Rev 7:4.
His Father's name written in their foreheads - They were professedly, openly, and practically, the children of God, by faith in Christ Jesus. Different sects of idolaters have the peculiar mark of their god on their foreheads. This is practised in the east to the present day, and the mark is called the sectarial mark. Between eighty and ninety different figures are found on the foreheads of different Hindoo deities and their followers.
Almost every MS. of importance, as well as most of the versions and many of the fathers, read this clause thus: Having His Name and his Father's name written upon their foreheads. This is undoubtedly the true reading, and is properly received by Griesbach into the text.
Albert Barnes: Notes on the Bible - 1834
14:1: And I looked - My attention was drawn to a new vision. The eye was turned away from the beast and his image to the heavenly world - the Mount Zion above.
And, lo, a Lamb - See the notes on Rev 5:6.
Stood on the mount Zion - That is, in heaven. See the notes on Heb 12:22. Zion, literally the southern hill in the city of Jerusalem, was a name also given to the whole city; and, as that was the seat of the divine worship on earth, it became an emblem of heaven - the dwelling-place of God. The scene of the vision here is laid in heaven, for it is a vision of the ultimate triumph of the redeemed, designed to sustain the church in view of the trials that had already come upon it, and of those which were yet to come.
And with him an hundred forty and four thousand - These are evidently the same persons that were seen in the vision recorded in Rev 7:3-8, and the representation is made for the same purpose - to sustain the church in trial, with the certainty of its future glory. See the notes on Rev 7:4.
Having his Father's name written in their foreheads - Showing that they were his. See the notes on Rev 7:3; Rev 13:16. In Rev 7:3, it is merely said that they were "sealed in their foreheads"; the passage here shows how they were sealed. They had the name of God so stamped or marked on their foreheads as to show that they belonged to him. Compare the notes on Rev 7:3-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: I looked: Rev 14:14, Rev 4:1, Rev 6:8, Rev 15:5; Jer 1:11; Eze 1:4, Eze 2:9, Eze 8:7, Eze 10:1, Eze 10:9, Eze 44:4; Dan 12:5; Amo 8:2; Zac 4:2
a Lamb: Rev 5:5-9, Rev 5:12, Rev 5:13, Rev 7:9-17
mount: Psa 2:6, Psa 132:13, Psa 132:14; Isa 49:14; Joe 2:32; Mic 4:7; Rom 9:33; Heb 12:22-24
an: Rev 7:4-8
having: Rev 3:12, Rev 7:3, Rev 13:16, Rev 13:17; Luk 12:8
Geneva 1599
14:1 And I looked, and, lo, a Lamb (1) stood on the mount Sion, and with him (2) an hundred forty [and] four thousand, having his Father's (3) name written in their foreheads.
(1) The history of the Church of Christ being finished for more than a 1300 years at which time Boniface the eighth lived as has been said: there remains the rest of the history of the conflicting or militant church, from there to the time of the last victory in three chapters. For first of all, as the foundation of the whole history, is described the standing of the Lamb with his army and retinue in five verses, after his worthy acts which he has done and yet does in most mighty manner, while he overthrows Antichrist with the spirit of his mouth, in the rest of this chapter and in the two following. To the description of the Lamb, are propounded three things: his situation, place and attendance: for the rest are expounded in the former visions, especially in the fifth chapter. (2) Prepared to do his office see (Acts 7:56), in the midst of the church, which mount Zion pictured before. (3) This retinue of the Lamb is described first by divine mark (as before in) (Rev_ 7:2) in this verse. Then by divine occupation, in that every one in his retinue most earnestly and sweetly (Rev_ 14:2) glorify the Lamb with a special song before God and his elect angels. Flesh and blood cannot hear this song, nor understand, (Rev_ 14:3). Lastly by their deeds done before, and their sanctification in that they were virgins, pure from spiritual and bodily fornication, that is, from impiety and unrighteousness. They followed the Lamb as a guide to all goodness, cleaved to him and are holy to him, as by grace redeemed by him. In truth and simplicity of Christ they have exercised all these things, sanctimony of life, the guidance of the Lamb, a thankful remembrance of redemption by him and finally (to conclude in a word) they are blameless before the Lord, (Rev_ 14:4-5).
John Gill
14:1 And I looked, and, lo, a Lamb,.... The Alexandrian copy, and some others, read "the Lamb"; the same that had been seen before in, the midst of the throne, Rev_ 5:6; and all the Oriental versions have the same article also; the Lord Jesus Christ, the Son of God, for mention is made of his Father in a following clause; the King of Zion, where he is seen standing, and the Redeemer of his people, who are at large described; it is the same Lamb who is so often spoken of in this book before: in the two preceding chapters an account is given of the state of the church, as oppressed under Rome Pagan, and Rome Papal, and here of its more glorious and victorious condition, with Christ at the head of it; in the last chapter antichrist is described, with his followers and worshippers, and as exercising tyranny and cruelty upon the saints, and here Christ and his followers are represented in vision, and some hints given of the fall of Babylon, and of the wrath of God upon the worshippers of the beast, and of the happiness of those who belong to the Lamb: and of him it is here said, that he
stood on the Mount Zion; by which is meant not heaven, but the church on earth; why that is called Mount Zion; see Gill on Heb 12:22; here Christ the Lamb stood, as presiding over it, being King of Zion, or the church; where he stood and fed, or ruled, in the name of the Lord, and in the majesty of his God; and where he appeared in the defence of his church and people, oppressed by antichrist; for he is Michael that standeth for the children of his people, and who stands with courage, and in the greatness of his strength, and is invincible; nor does he stand here alone:
and with him an hundred forty and four thousand; the same with those in Rev_ 7:3, though all the world wondered after the beast, and all that dwelt upon the earth worshipped him, yet there was a number preserved that did not bow the knee to him; a remnant according to the election of grace, who were called out of the world, and brought to Zion, and were on the side of the Lamb, and abode by him, and cleaved unto him:
having his Father's name written in their foreheads; not baptism, administered in the name of the Father, and of the Son, and of the Holy Ghost, as some think; nor eternal election, as others, though as their names were written in the Lamb's book of life, so this was manifest to themselves and others, as if his name and his Father's had been written in their foreheads; but rather adoption, the new name of a child of God, they having the spirit of adoption, whereby they cried, "Abba", Father, and being openly and manifestly the children of God, by faith in Christ Jesus; unless it should be thought there is an allusion to the inscription in the mitre on the forehead of the high priest, "holiness to the Lord", and so be expressive of that visible holiness which will be on the saints in the spiritual reign of Christ, which this vision respects; see Zech 14:20; or to the frontlets between the eyes of the people of Israel, to put them in mind of the law, and their obedience to it, Deut 6:8; and so may here denote the engagements of those saints in the service of God; though perhaps no more is intended than their open and hearty profession of their faith, and that they were not ashamed of appearing in the cause of God and truth; nor of Christ and his words, his Gospel and ordinances: the Alexandrian copy, the Complutensian edition, the Vulgate Latin, Syriac, and Arabic versions, read, "having his name, (the Lamb's,) and his Father's name written in their foreheads"; and the Ethiopic version adds, "and of his Holy Spirit". Mr. Daubuz thinks this vision refers to the times of Constantine, and to the Christians then, and particularly the council of Nice, and as contemporary with that in Rev_ 7:9.
Robert Jamieson, A. R. Fausset and David Brown
14:1 THE LAMB SEEN ON ZION WITH THE 144,000. THEIR SONG. THE GOSPEL PROCLAIMED BEFORE THE END BY ONE ANGEL: THE FALL OF BABYLON, BY ANOTHER: THE DOOM OF THE BEAST WORSHIPPERS, BY A THIRD. THE BLESSEDNESS OF THE DEAD IN THE LORD. THE HARVEST. THE VINTAGE. (Rev. 14:1-20)
a--A, B, C, Coptic, and ORIGEN read, "the."
Lamb . . . on . . . Sion--having left His position "in the midst of the throne," and now taking His stand on Sion.
his Father's name--A, B, and C read, "His name and His Father's name."
in--Greek, "upon." God's and Christ's name here answers to the seal "upon their foreheads" in Rev_ 7:3. As the 144,000 of Israel are "the first-fruits" (Rev_ 14:4), so "the harvest" (Rev_ 14:15) is the general assembly of Gentile saints to be translated by Christ as His first act in assuming His kingdom, prior to His judgment (Rev_ 16:17-21, the last seven vials) on the Antichristian world, in executing which His saints shall share. As Noah and Lot were taken seasonably out of the judgment, but exposed to the trial to the last moment [DE BURGH], so those who shall reign with Christ shall first suffer with Him, being delivered out of the judgments, but not out of the trials. The Jews are meant by "the saints of the Most High": against them Antichrist makes war, changing their times and laws; for true Israelites cannot join in the idolatry of the beast, any more than true Christians. The common affliction will draw closely together, in opposing the beast's worship, the Old Testament and New Testament people of God. Thus the way is paved for Israel's conversion. This last utter scattering of the holy people's power leads them, under the Spirit, to seek Messiah, and to cry at His approach, "Blessed is He that cometh in the name of the Lord."
14:214:2: Եւ լուայ ձայն յերկնից որպէս զձայն ջուրց բազմաց՝ եւ ձայն որոտման մեծի. եւ լուա՛յ իբրեւ զձայն քնարահարաց, զի հարկանէին զքնարս իւրեանց[5249]: [5249] Ոմանք. Իբրեւ զձայն ջուրց... զձայն զքնարա՛՛։ Ոսկան. Զձայն իբրեւ զքնարա՛՛. զի հարկանիցեն զքնարս։
2 Եւ երկնքից մի ձայն լսեցի, որ նման էր առատահոս ջրերի եւ ուժեղ որոտի ձայնի. եւ իմ լսած ձայնը նման էր իրենց քնարները հնչեցնող քնարահարների նուագի ձայնին:
2 Ու երկնքէն ձայն մը լսեցի՝ շատ ջուրերու ձայնի պէս ու մեծ որոտումի ձայնի մը պէս ու լսած ձայնս քնարահարներուն քնարները զարնելու ձայնին կը նմանէր։
Եւ լուայ ձայն յերկնից որպէս զձայն ջուրց բազմաց եւ ձայն որոտման մեծի. եւ լուայ իբրեւ զձայն քնարահարաց, զի հարկանիցեն զքնարս իւրեանց:

14:2: Եւ լուայ ձայն յերկնից որպէս զձայն ջուրց բազմաց՝ եւ ձայն որոտման մեծի. եւ լուա՛յ իբրեւ զձայն քնարահարաց, զի հարկանէին զքնարս իւրեանց[5249]:
[5249] Ոմանք. Իբրեւ զձայն ջուրց... զձայն զքնարա՛՛։ Ոսկան. Զձայն իբրեւ զքնարա՛՛. զի հարկանիցեն զքնարս։
2 Եւ երկնքից մի ձայն լսեցի, որ նման էր առատահոս ջրերի եւ ուժեղ որոտի ձայնի. եւ իմ լսած ձայնը նման էր իրենց քնարները հնչեցնող քնարահարների նուագի ձայնին:
2 Ու երկնքէն ձայն մը լսեցի՝ շատ ջուրերու ձայնի պէս ու մեծ որոտումի ձայնի մը պէս ու լսած ձայնս քնարահարներուն քնարները զարնելու ձայնին կը նմանէր։
zohrab-1805▾ eastern-1994▾ western am▾
14:22: И услышал я голос с неба, как шум от множества вод и как звук сильного грома; и услышал голос как бы гуслистов, играющих на гуслях своих.
14:2  καὶ ἤκουσα φωνὴν ἐκ τοῦ οὐρανοῦ ὡς φωνὴν ὑδάτων πολλῶν καὶ ὡς φωνὴν βροντῆς μεγάλης, καὶ ἡ φωνὴ ἣν ἤκουσα ὡς κιθαρῳδῶν κιθαριζόντων ἐν ταῖς κιθάραις αὐτῶν.
14:2. καὶ (And) ἤκουσα (I-heard) φωνὴν (to-a-sound) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) ὡς ( as ) φωνὴν ( to-a-sound ) ὑδάτων ( of-waters ) πολλῶν ( of-much ) καὶ (and) ὡς (as) φωνὴν (to-a-sound) βροντῆς (of-a-thunder) μεγάλης, (of-great,"καὶ (and) ἡ (the-one) φωνὴ (a-sound) ἣν (to-which) ἤκουσα (I-heard) ὡς (as) κιθαρῳδῶν (of-harp-singers) κιθαριζόντων ( of-harping-to ) ἐν (in) ταῖς (unto-the-ones) κιθάραις (unto-harps) αὐτῶν. (of-them)
14:2. et audivi vocem de caelo tamquam vocem aquarum multarum et tamquam vocem tonitrui magni et vocem quam audivi sicut citharoedorum citharizantium in citharis suisAnd I heard a voice from heaven, as the noise of many waters and as the voice of great thunder. And the voice which I heard was as the voice of harpers, harping on their harps.
2. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and the voice which I heard as of harpers harping with their harps:
14:2. And I heard a voice from heaven, like the voice of many waters, and like the voice of a great thunder. And the voice that I heard was like that of singers, while playing on their stringed instruments.
14:2. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:
And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:

2: И услышал я голос с неба, как шум от множества вод и как звук сильного грома; и услышал голос как бы гуслистов, играющих на гуслях своих.
14:2  καὶ ἤκουσα φωνὴν ἐκ τοῦ οὐρανοῦ ὡς φωνὴν ὑδάτων πολλῶν καὶ ὡς φωνὴν βροντῆς μεγάλης, καὶ ἡ φωνὴ ἣν ἤκουσα ὡς κιθαρῳδῶν κιθαριζόντων ἐν ταῖς κιθάραις αὐτῶν.
14:2. et audivi vocem de caelo tamquam vocem aquarum multarum et tamquam vocem tonitrui magni et vocem quam audivi sicut citharoedorum citharizantium in citharis suis
And I heard a voice from heaven, as the noise of many waters and as the voice of great thunder. And the voice which I heard was as the voice of harpers, harping on their harps.
14:2. And I heard a voice from heaven, like the voice of many waters, and like the voice of a great thunder. And the voice that I heard was like that of singers, while playing on their stringed instruments.
14:2. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:2: The voice of many waters - That is, of multitudes of various nations.
The voice of harpers - Though the sounds were many and apparently confused, yet both harmony and melody were preserved.
Albert Barnes: Notes on the Bible - 1834
14:2: And I heard a voice from heaven - Showing that the scene is laid in heaven, but that John in the vision was on the earth.
As the voice of many waters - As the sound of the ocean, or of a mighty cataract. That is, it was so loud that it could be heard from heaven to earth. No comparison could express this more sublimely than to say that it was like the roar of the ocean.
As the voice of a great thunder - As the loud sound of thunder.
And I heard the voice of harpers - In heaven: the song of redemption accompanied with strains of sweet instrumental music. For a description of the harp, see the notes on Isa 5:12.
Harping with their harps - Playing on their harps. This image gives new beauty to the description. Though the sound was loud and swelling, so loud that it could be heard on the earth, yet it was not mere shouting, or merely a tumultuous cry. "It was like the sweetness of symphonious harps." The music of heaven, though elevated and joyous, is sweet and harmonious; and perhaps one of the best representations of heaven on earth, is the effect produced on the soul by strains of sweet and solemn music.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:2: a voice: Rev 10:4, Rev 11:12, Rev 11:15, Rev 19:1-7
of many: Rev 1:15, Rev 19:6; Psa 93:4; Isa 17:13; Eze 43:2
of a: Rev 1:10, Rev 8:7-13, Rev 9:1, Rev 10:3, Rev 10:4, Rev 11:15; Exo 19:16, Exo 20:18; Zac 9:14
harpers: Rev 5:8, Rev 15:2, Rev 18:22; Sa2 6:5; Ch1 25:1-7; Psa 33:2, Psa 43:4, Psa 57:8, Psa 92:3; Psa 98:5, Psa 147:7, Psa 149:3, Psa 150:3-6
John Gill
14:2 And I heard a voice from heaven,.... The same with the voices heard in heaven upon the sounding of the seventh trumpet, Rev_ 11:15;
as the voice of many waters; very loud, and uttered by a great multitude of people, signified by waters in this book, Rev_ 17:15; the same with those that praise the Lord for the destruction of antichrist, and for the marriage of the Lamb, Rev_ 19:1;
and as the voice of a great thunder; to which the Gospel may be compared for its open, loud publication, being heard far and near, as thunder is:
and I heard the voice of harpers, harping with their harps; that is, singing the praises of God, for the fall of Babylon, the happy state and condition of the church, and the blessings of grace; the harp being a musical instrument, used under the Old Testament in singing praise: Brightman thinks that these different sounds represent the course of Gospel doctrine, and the church's voice throughout the reign of antichrist; that when the church first went into the wilderness, her voice was like the murmuring of waters, confused and indistinct; when she began to revive under the Waldenses and Albigenses, Wickliff, Huss, &c. her voice was like thunder, loud and terrible; and at the Reformation, it was as the voice of harpers, when confessions of faith were published with sweet harmony and consent. Others have thought that the different properties and efficacy of the Gospel are designed; as its rapidity and irresistible force, by the many waters; its striking and shaking the consciences of men, by the thunder, Christ's ministers being sometimes "Boanergeses", sons of thunder; and its harmonious music, pleasant sound, peace, joy, and comfort it brings, by the voice of harpers. The Alexandrian copy, the Complutensian edition, the Vulgate Latin, and all the Oriental versions, read, "the voice which I heard was as harpers", &c.
John Wesley
14:2 And I heard a sound out of heaven - Sounding clearer and clearer: first, at a distance, as the sound of many waters or thunders; and afterwards, being nearer, it was as of harpers harping on their harps. It sounded vocally and instrumentally at once.
Robert Jamieson, A. R. Fausset and David Brown
14:2 from--Greek, "out of."
voice of many waters--as is the voice of Himself, such also is the voice of His people.
I heard the voice of harpers--A, B, C, and ORIGEN read, "the voice which I heard (was) as of harpers."
14:314:3: Եւ երգէին զերգս նո՛րս առաջի աթոռոյն՝ եւ առաջի չորից կենդանեացն՝ եւ առաջի երիցանցն. եւ ո՛չ ոք կարէ գիտել զերգս նոցա. բայց միայն հարեւր քառասուն եւ չորս հազարքն, որք ազատեա՛լ են յերկրէ[5250]: [5250] Ոմանք. Զերգս նորա առաջի... զատեալք են յերկ՛՛։ Ոսկան. Աթոռոյն Աստուծոյ եւ ա՛՛։
3 Նրանք նոր երգեր էին երգում գահի առաջ, չորս կենդանիների առաջ եւ երէցների առաջ. եւ ոչ ոք չի կարող սովորել նրանց երգերը, այլ միայն՝ այն հարիւր քառասունչորս հազարը, որոնք փրկուած են երկրից:
3 Եւ նոր* երգ մը կ’երգէին աթոռին ու չորս կենդանիներուն ու երէցներուն առջեւ եւ մէ՛կը չէր կրնար այն երգը սորվիլ բացի այն հարիւր քառասունըչորս հազարէն, որոնք երկրէն գնուած էին։
Եւ երգէին զերգս նորս առաջի աթոռոյն եւ առաջի չորից կենդանեացն եւ առաջի երիցանցն. եւ ոչ ոք կարէ գիտել զերգս նոցա, բայց միայն հարեւր քառասուն եւ չորս հազարքն, որք ազատեալ են յերկրէ:

14:3: Եւ երգէին զերգս նո՛րս առաջի աթոռոյն՝ եւ առաջի չորից կենդանեացն՝ եւ առաջի երիցանցն. եւ ո՛չ ոք կարէ գիտել զերգս նոցա. բայց միայն հարեւր քառասուն եւ չորս հազարքն, որք ազատեա՛լ են յերկրէ[5250]:
[5250] Ոմանք. Զերգս նորա առաջի... զատեալք են յերկ՛՛։ Ոսկան. Աթոռոյն Աստուծոյ եւ ա՛՛։
3 Նրանք նոր երգեր էին երգում գահի առաջ, չորս կենդանիների առաջ եւ երէցների առաջ. եւ ոչ ոք չի կարող սովորել նրանց երգերը, այլ միայն՝ այն հարիւր քառասունչորս հազարը, որոնք փրկուած են երկրից:
3 Եւ նոր* երգ մը կ’երգէին աթոռին ու չորս կենդանիներուն ու երէցներուն առջեւ եւ մէ՛կը չէր կրնար այն երգը սորվիլ բացի այն հարիւր քառասունըչորս հազարէն, որոնք երկրէն գնուած էին։
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14:33: Они поют как бы новую песнь пред престолом и пред четырьмя животными и старцами; и никто не мог научиться сей песни, кроме сих ста сорока четырех тысяч, искупленных от земли.
14:3  καὶ ᾄδουσιν [ὡς] ᾠδὴν καινὴν ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τῶν τεσσάρων ζῴων καὶ τῶν πρεσβυτέρων· καὶ οὐδεὶς ἐδύνατο μαθεῖν τὴν ᾠδὴν εἰ μὴ αἱ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, οἱ ἠγορασμένοι ἀπὸ τῆς γῆς.
14:3. καὶ (And) ᾄδουσιν ( they-sing ) ὡς (as) ᾠδὴν ( to-a-song ) καινὴν ( to-fresh ) ἐνώπιον (in-looked) τοῦ (of-the-one) θρόνου (of-a-throne) καὶ (and) ἐνώπιον (in-looked) τῶν (of-the-ones) τεσσάρων ( of-four ) ζῴων (of-lifelets) καὶ (and) τῶν (of-the-ones) πρεσβυτέρων : ( of-more-eldered ) καὶ (and) οὐδεὶς (not-moreover-one) ἐδύνατο ( it-was-abling ) μαθεῖν (to-have-had-learned) τὴν (to-the-one) ᾠδὴν (to-a-song) εἰ (if) μὴ (lest) αἱ (the-ones) ἑκατὸν (a-hundred) τεσσεράκοντα (forty) τέσσαρες ( four ) χιλιάδες, (thousands,"οἱ (the-ones) ἠγορασμένοι ( having-had-come-to-be-gathered-to ) ἀπὸ (off) τῆς (of-the-one) γῆς. (of-a-soil)
14:3. et cantabant quasi canticum novum ante sedem et ante quattuor animalia et seniores et nemo poterat discere canticum nisi illa centum quadraginta quattuor milia qui empti sunt de terraAnd they sung as it were a new canticle, before the throne and before the four living creatures and the ancients: and no man could say the canticle, but those hundred forty-four thousand who were purchased from the earth.
3. and they sing as it were a new song before the throne, and before the four living creatures and the elders: and no man could learn the song save the hundred and forty and four thousand, they that had been purchased out of the earth.
14:3. And they were singing what seemed like a new canticle before the throne and before the four living creatures and the elders. And no one was able to recite the canticle, except those one hundred and forty-four thousand, who were redeemed from the earth.
14:3. And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred [and] forty [and] four thousand, which were redeemed from the earth.
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred [and] forty [and] four thousand, which were redeemed from the earth:

3: Они поют как бы новую песнь пред престолом и пред четырьмя животными и старцами; и никто не мог научиться сей песни, кроме сих ста сорока четырех тысяч, искупленных от земли.
14:3  καὶ ᾄδουσιν [ὡς] ᾠδὴν καινὴν ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τῶν τεσσάρων ζῴων καὶ τῶν πρεσβυτέρων· καὶ οὐδεὶς ἐδύνατο μαθεῖν τὴν ᾠδὴν εἰ μὴ αἱ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, οἱ ἠγορασμένοι ἀπὸ τῆς γῆς.
14:3. et cantabant quasi canticum novum ante sedem et ante quattuor animalia et seniores et nemo poterat discere canticum nisi illa centum quadraginta quattuor milia qui empti sunt de terra
And they sung as it were a new canticle, before the throne and before the four living creatures and the ancients: and no man could say the canticle, but those hundred forty-four thousand who were purchased from the earth.
14:3. And they were singing what seemed like a new canticle before the throne and before the four living creatures and the elders. And no one was able to recite the canticle, except those one hundred and forty-four thousand, who were redeemed from the earth.
14:3. And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred [and] forty [and] four thousand, which were redeemed from the earth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Небесное блаженство прославленных состоит в слушании и участии в небесном песнопении, которое слышалось с неба, т.е. с той же сионской горы, от того же небесного престола. Голоса при пении сливались в одну дивную гармонию с мелодичными и тихими звуками гуслей. По содержанию песнь называется новою - новою в том смысле, что содержит в себе хвалу и благодарность 144: тысяч за все Божественные благодеяния, которых они удостоилась в свое время. Поэтому никто и не мог научиться этой песни (II:17) и понять ее, кроме тех 144: тысяч, которые сами были свидетелями всего этого (1Кор.2:9)
Adam Clarke: Commentary on the Bible - 1831
14:3: They sung - a new song - See on Rev 5:9 (note).
No man could learn that song - As none but genuine Christians can worship God acceptably, because they approach him through the only Mediator, so none can understand the deep things of God but such; nor can others know the cause why true believers exult so much in God through Christ, because they know not the communion which such hold with the Father and the Son through the Holy Ghost.
Albert Barnes: Notes on the Bible - 1834
14:3: And they sung as it were a new song - See the notes on Rev 5:9. It was proper to call this "new," because it was on a new occasion, or pertained to a new object. The song here was in celebration of the complete redemption of the church, and was the song to be sung in view of its final triumph over all its foes. Compare notes on Rev 7:9-10.
Before the throne - The throne of God in heaven. See the notes on Rev 4:2.
And before the four beasts - See the notes on Rev 4:6-8.
And the elders - See the notes on Rev 4:4.
And no man could learn that song, ... - None could understand it but the redeemed. That is, none who had not been redeemed could enter fully into the feelings and sympathies of those who were. A great truth is taught here. To appreciate fully the songs of Zion; to understand the language of praise; to enter into the spirit of the truths which pertain to redemption; one must himself have been redeemed by the blood of Christ. He must have known what it is to be a sinner under the condemnation of a holy law; he must have known what it is to be in danger of eternal death; he must have experienced the joys of pardon, or he can never understand, in its true import, the language used by the redeemed. And this is only saying what we are familiar with in other things. He who is saved from peril; he who is rescued from long captivity; he who is pardoned at the foot of the scaffold; he who is recovered from dangerous illness; he who presses to his bosom a beloved child just rescued from a watery grave, will have an appreciation of the language of joy and triumph which he can never understand who has not been placed in such circumstances: but of all the joy ever experienced in the universe, so far as we can see, that must be the most sublime and transporting, which will be experienced when the redeemed shall stand on Mount Zion above, and shall realize that they are saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: a: Rev 5:9, Rev 15:3; Psa 33:3, Psa 40:3, Psa 96:1, Psa 98:1, Psa 144:9, Psa 149:1; Isa 42:10
throne: Rev 4:2-11
no: Rev 14:1, Rev 2:17; Psa 25:14; Mat 11:25-27; Co1 1:18, Co1 2:14
redeemed: Rev 5:9
John Gill
14:3 And they sung as it were a new song,.... The song of redeeming grace; the same with that in Rev_ 5:9; see the note there: this is to be understood of the 144,000, who sung it
before the throne, and before the four beasts and the elders; that is, publicly in the church, the ministers and members being present; of these; See Gill on Rev_ 4:4; See Gill on Rev_ 4:6;
and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth; out of every kindred, tongue, people, and nation; from among the men of the earth, and out of the apostate church, called the earth, in opposition to the pure church, which so often goes by the name of heaven in this book; and these, in consequence of being redeemed by the blood of Christ, were called by grace out of the world; and such only can sing the song of redemption with application to themselves; and say he has redeemed us, and loved us, and washed us from our sins in his blood; to none but these is it given to know spiritually and experimentally the mysteries of electing and redeeming grace; the natural and carnal man neither knows nor receives the things of the Spirit of God; nor can he learn them by hearing, reading, study, and conversation, unless it be only in a notional and speculative way. The Jews speak of a new song, which the angels have never used (m);
"it is said, Ps 98:1; "sing unto the Lord a new song"; a new song, for there is an old song; but this song is what the angels never praised him with, and therefore it is new;''
and indeed the song of redeeming love is peculiar to men.
(m) Zohar in Numb. fol. 70. 4.
John Wesley
14:3 And they - The hundred forty - four thousand - Sing a new song - and none could learn that song - To sing and play it in the same manner. But the hundred forty - four thousand who were redeemed from the earth - From among men; from all sin.
Robert Jamieson, A. R. Fausset and David Brown
14:3 sung--Greek, "sing."
as it were--So A, C, and Vulgate read. It is "as it were" a new song; for it is, in truth, as old as God's eternal purpose. But B, Syriac, Coptic, ORIGEN, and ANDREAS omit these words.
new song-- (Rev_ 5:9-10). The song is that of victory after conflict with the dragon, beast, and false prophet: never sung before, for such a conflict had never been fought before; therefore new: till now the kingdom of Christ on earth had been usurped; they sing the new song in anticipation of His blood-bought kingdom with His saints.
four beasts--rather, as Greek, "four living creatures." The harpers and singers evidently include the 144,000: so the parallel proves (Rev_ 15:2-3), where the same act is attributed to the general company of the saints, the harvest (Rev_ 14:15) from all nations. Not as ALFORD, "the harpers and song are in heaven, but the 144,000 are on earth."
redeemed--literally, "purchased." Not even the angels can learn that song, for they know not experimentally what it is to have "come out of the great tribulation, and washed their robes white in the blood of the Lamb" (Rev_ 7:14).
14:414:4: Սոքա՛ են՝ որք ընդ կանայս ո՛չ խառնակեցան, եւ են կուսանք. սոքա զկնի երթան Գառինն ուր եւ երթիցէ. սոքա ընտրեցան ՚ի մարդկանէ առաջի Աստուծոյ եւ Գառինն[5251]: [5251] Ոմանք. Ուր եւ երթայցէ։
4 Սրանք այն մարդիկ են, որոնք չխառնակուեցին կանանց հետ եւ կոյսեր են. սրանք գնում են Գառան յետեւից, ուր էլ նա գնայ: Սրանք ընտրուեցին մարդկանց միջից Աստծու եւ Գառան առաջ:
4 Ասոնք անոնք են որ կիներու հետ չխառնակուեցան, քանզի կոյս են։ Ասոնք Գառնուկին ետեւէն կ’երթան՝ ուր որ ան երթայ. ասոնք մարդոց մէջէն գնուեցան Աստուծոյ ու Գառնուկին երախայրի ըլլալու
Սոքա են որք ընդ կանայս ոչ խառնակեցան, եւ են կուսանք. սոքա զկնի երթան Գառինն ուր եւ երթիցէ. սոքա [181]ընտրեցան ի մարդկանէ առաջի`` Աստուծոյ եւ Գառինն:

14:4: Սոքա՛ են՝ որք ընդ կանայս ո՛չ խառնակեցան, եւ են կուսանք. սոքա զկնի երթան Գառինն ուր եւ երթիցէ. սոքա ընտրեցան ՚ի մարդկանէ առաջի Աստուծոյ եւ Գառինն[5251]:
[5251] Ոմանք. Ուր եւ երթայցէ։
4 Սրանք այն մարդիկ են, որոնք չխառնակուեցին կանանց հետ եւ կոյսեր են. սրանք գնում են Գառան յետեւից, ուր էլ նա գնայ: Սրանք ընտրուեցին մարդկանց միջից Աստծու եւ Գառան առաջ:
4 Ասոնք անոնք են որ կիներու հետ չխառնակուեցան, քանզի կոյս են։ Ասոնք Գառնուկին ետեւէն կ’երթան՝ ուր որ ան երթայ. ասոնք մարդոց մէջէն գնուեցան Աստուծոյ ու Գառնուկին երախայրի ըլլալու
zohrab-1805▾ eastern-1994▾ western am▾
14:44: Это те, которые не осквернились с женами, ибо они девственники; это те, которые следуют за Агнцем, куда бы Он ни пошел. Они искуплены из людей, как первенцу Богу и Агнцу,
14:4  οὖτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν, παρθένοι γάρ εἰσιν. οὖτοι οἱ ἀκολουθοῦντες τῶ ἀρνίῳ ὅπου ἂν ὑπάγῃ. οὖτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῶ θεῶ καὶ τῶ ἀρνίῳ,
14:4. οὗτοί (The-ones-these) εἰσιν (they-be) οἳ ( which ) μετὰ (with) γυναικῶν (of-women) οὐκ (not) ἐμολύνθησαν, (they-were-defiled,"παρθένοι (maidens) γάρ (therefore) εἰσιν: (they-be) οὗτοι (the-ones-these) οἱ (the-ones) ἀκολουθοῦντες ( pathing-along-unto ) τῷ (unto-the-one) ἀρνίῳ (unto-a-Lamblet) ὅπου (to-which-of-whither) ἂν (ever) ὑπάγει: (it-leadeth-under) οὗτοι (the-ones-these) ἠγοράσθησαν (they-were-gathered-to) ἀπὸ (off) τῶν (of-the-ones) ἀνθρώπων (of-mankinds,"ἀπαρχὴ (a-firsting-off) τῷ (unto-the-one) θεῷ (unto-a-Deity) καὶ (and) τῷ (unto-the-one) ἀρνίῳ, (unto-a-Lamblet,"
14:4. hii sunt qui cum mulieribus non sunt coinquinati virgines enim sunt hii qui sequuntur agnum quocumque abierit hii empti sunt ex hominibus primitiae Deo et agnoThese are they who were not defiled with women: for they are virgins. These follow the Lamb whithersoever he goeth. These were purchased from among men, the firstfruits to God and to the Lamb.
4. These are they which were not defiled with women; for they are virgins. These they which follow the Lamb whithersoever he goeth. These were purchased from among men, the firstfruits unto God and unto the Lamb.
14:4. These are the ones who were not defiled with women, for they are Virgins. These follow the Lamb wherever he will go. These were redeemed from men as the first-fruits for God and for the Lamb.
14:4. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, [being] the firstfruits unto God and to the Lamb.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, [being] the firstfruits unto God and to the Lamb:

4: Это те, которые не осквернились с женами, ибо они девственники; это те, которые следуют за Агнцем, куда бы Он ни пошел. Они искуплены из людей, как первенцу Богу и Агнцу,
14:4  οὖτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν, παρθένοι γάρ εἰσιν. οὖτοι οἱ ἀκολουθοῦντες τῶ ἀρνίῳ ὅπου ἂν ὑπάγῃ. οὖτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῶ θεῶ καὶ τῶ ἀρνίῳ,
14:4. hii sunt qui cum mulieribus non sunt coinquinati virgines enim sunt hii qui sequuntur agnum quocumque abierit hii empti sunt ex hominibus primitiae Deo et agno
These are they who were not defiled with women: for they are virgins. These follow the Lamb whithersoever he goeth. These were purchased from among men, the firstfruits to God and to the Lamb.
14:4. These are the ones who were not defiled with women, for they are Virgins. These follow the Lamb wherever he will go. These were redeemed from men as the first-fruits for God and for the Lamb.
14:4. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, [being] the firstfruits unto God and to the Lamb.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: В похвалу и особенное достоинство совершенных ставится то, что они были строгими девственниками. В последние времена эти избранные и совершенные для того, чтобы оставаться верными христианству, при страшных гонениях антихриста среди невозможных условий должны были совершенно отказаться от брачной жизни, которая могла бы связать их нежелательными узами с антихристианским миром. Их девственность - девственность в широком смысле этого слова, как высшая христианская добродетель или как совокупность всех христианских добродетелей при полнейшем целомудрии. Они суть избранные, ибо, презрев брачную жизнь, все блага семейной жизни, предали себя на всецелое служение Богу и в этом смысле всюду ходят за Агнцем. Они первенцы в смысле лучших и избраннейших, они совершенно свободны от лжи и вполне непорочны. Итак, эти 144: тысячи, стоящие вместе с Агнцем на горе Сионе, - суть избраннейшие и совершеннейшие христиане и преимущественно христиане последнего антихристианского времени. Их 144: тысячи, ибо взято число, выражавшее полноту всех избранных и совершенных христиан, которые достигали и будут достигать совершенства.
Adam Clarke: Commentary on the Bible - 1831
14:4: These are they which were not defiled with women - They are pure from idolatry, and are presented as unspotted virgins to their Lord and Savior Christ. See Co2 11:2. There may be an allusion here to the Israelites committing idolatry, through the means of their criminal connection with the Midianitish women. See Num 25:1-4; Num 31:16.
Follow the Lamb whithersoever he goeth - They go through good and through evil report, bear his reproach, and love not their lives even to the death.
The first fruits unto God - The reference appears to be to those Jews who were the first converts to Christianity.
Albert Barnes: Notes on the Bible - 1834
14:4: These are they - In this verse, and in the following verse, the writer states the leading characteristics of those who are saved. The general idea is, that they are chaste; that they are the followers of the Lamb; that they are redeemed from among people; and that they are without guile.
Which were not defiled with women - Who were chaste. The word "defiled" here determines the meaning of the passage, as denoting that they were not guilty of illicit sexual intercourse with women. It is unnecessary to show that this is a virtue everywhere required in the Bible, and everywhere stated as among the characteristics of the redeemed. On no point are there more frequent exhortations in the Scriptures than on this; on no point is there more solicitude manifested that the professed friends of the Saviour should be without blame. Compare the Act 15:20 note; Rom 1:24-32 notes; Co1 6:18 note; Heb 13:4 note. See also Co1 5:1; Co1 6:13; Gal 5:19; Eph 5:3; Col 3:5; Th1 4:3. This passage cannot be adduced in favor of celibacy, whether among the clergy or laity, or in favor of monastic principles in any form; for the thing that is specified is, that they were not "defiled with women," and a lawful connection of the sexes, such as marriage, is not defilement. See the notes on Heb 13:4. The word rendered here "defiled" - ἐμολύνθησαν emolunthē san, from μολύνω molunō - is a word that cannot be applied to the marriage relation. It means properly to "soil, to stain, to defile." Co1 8:7; "their conscience being weak, is defiled." Rev 3:4; "which have not defiled their garments." The word does not elsewhere occur in the New Testament, except in the passage before us, and it will be seen at once that it cannot be applied to that which is lawful and proper, and consequently that it cannot be construed as an expression against marriage and in favor of celibacy. It is a word that is properly expressive of illicit sexual intercourse - of impurity and unchastity of life - and the statement is, that they who are saved are not impure and unchaste.
For they are virgins - παρθένοι parthenoi. This is the masculine form, but this form is found in the later Greek and in the Christian fathers. See Suidas and Suicer, Thes. The meaning of the word, when found in the feminine form, is well understood. It denotes a virgin, a maiden, and thence it is used to denote what is chaste and pure: virgin modesty; virgin gold; virgin soil; virgin blush; virgin shame. The word in the masculine form must have a similar meaning as applied to men, and may denote:
(a) those who are unmarried;
(b) those who are chaste and pure in general.
The word is applied by Suidas to Abel and Melchizedek. "The sense," says DeWette, in loco, "cannot be that all these 144, 000 had lived an unmarried life; for how could the apostle Peter, and others who were married, have been excluded? But the reference must be to those who held themselves from all impurity - "unkeuschheit und hurerei" - which, in the view of the apostles, was closely connected with idolatry." Compare Bleek, Beitr. i. 185. Prof. Stuart supposes that the main reference here is to those who had kept themselves from idolatry, and who were thus pure. It seems to me, however, that the most obvious meaning is the correct one, that it refers to the redeemed as chaste, and thus brings into view one of the prominent things in which Christians are distinguished from the devotees of nearly every other form of religion, and, indeed, exclusively from the world at large. This passage, also, cannot be adduced in favor of the monastic system, because:
(a) whatever may be said anywhere of the purity of virgins, there is no such commendation of it as to imply that the married life is impure;
(b) it cannot be supposed that God meant in any way to reflect on the married life as in itself impure or dishonorable;
(c) the language does not demand such an interpretation; and,
(d) the facts in regard to the monastic life have shown that it has had very little pretensions to a claim of virgin purity.
These are they which follow the Lamb - This is another characteristic of those who are redeemed - that they are followers of the Lamb of God. That is, they are his disciples; they imitate his example; they obey his instructions; they yield to his laws; they receive him as their counselor and their guide. See the notes on Joh 10:3, Joh 10:27.
Whithersoever he goeth - As sheep follow the shepherd. Compare Psa 23:1-2. It is one characteristic of true Christians that they follow the Saviour wheRev_er he leads them. Be it into trouble, into danger, into difficult duty; be it in Christian or pagan lands; be it in pleasant paths, or in roads rough and difficult, they commit themselves wholly to his guidance, and submit themselves wholly to his will.
These were redeemed from among men - This is another characteristic of those who are seen on Mount Zion. They are there because they are redeemed, and they have the character of the redeemed. They are not there in virtue of rank or blood Joh 1:13; not on the ground of their own works Tit 3:5; but because they are redeemed unto God by the blood of his Son. See the notes on Rev 5:9-10. None will be there of whom it cannot be said that they are "redeemed"; none will be absent who have been truly redeemed from sin.
Being the first-fruits unto God - On the meaning of the word "first-fruits," see the notes on Co1 15:20. The meaning here would seem to be, that the hundred and forty-four thousand were not to be regarded as the whole of the number that was saved, but that they were representatives of the redeemed. They had the same characteristics which all the redeemed must have; they were a pledge that all the redeemed would be there. Prof. Stuart supposes that the sense is, that they were, as it were, "an offering especially acceptable to God." The former explanation, however, meets all the circumstances of the case, and is more in accordance with the usual meaning of the word.
And to the Lamb - They stood there as redeemed by him, thus honoring him as their Redeemer, and showing forth his glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: for: Psa 45:14; Sol 1:3, Sol 6:8; Mat 25:1; Co1 7:25, Co1 7:26, Co1 7:28; Co2 11:2; Ti1 4:3
which follow: Rev 3:4, Rev 7:15-17, Rev 17:14; Mat 8:19; Luk 9:57-62; Joh 8:12, Joh 10:27, Joh 12:26; Joh 13:37
These were: Rev 5:9
redeemed: Gr. bought, Psa 74:2; Act 20:28; Co1 6:20; Eph 1:14; Pe1 2:9 *marg. the first fruits, Jer 2:3; Amo 6:1 *marg. Co1 16:15; Jam 1:18
John Gill
14:4 These are they which were not defiled with women,.... With the whore of Rome, and her harlots, she is the mother of; while the kings and inhabitants of the earth were drunk with the wine of their fornication, or committed idolatry with them, which is spiritual fornication, and is here meant by being defiled with them, these were free from such pollutions, or idolatrous practices:
for they are virgins; for their beauty and comeliness in Christ, chastity, sincerity of their love, uncorruptness in doctrine and worship, and for the uprightness of conversation; See Gill on Mt 25:1;
these are they which follow the Lamb whithersoever he goeth; as the sheep follow the shepherd of the flock, and which is a character of Christ's sheep, Jn 10:4. These follow Christ in the exercise of the graces of humility, patience, and love; and in the performance of the several duties of religion, and subjection to ordinances, and in the path of sufferings; and in every way in which Christ the Lamb has gone before them, or in his word and providence leads and directs them to, whether it be grateful to the flesh or not; particularly they follow where he is preached, and his Word and ordinances are faithfully administered; and they follow him to heaven, where he is: it was part of the oath taken by the Roman soldiers, ' , "to follow the generals wherever they should lead" (n), to which it is thought there is an allusion here; see 2Kings 15:21;
these were redeemed from among men; "by Jesus", as the Syriac and Arabic versions add, and so the Complutensian edition; by the blood of Christ, for all men are not redeemed by it; and in consequence of this they were called, and delivered from this present evil world, and the men of it, and from a vain, wicked, and idolatrous conversation with it:
being the firstfruits unto God, and to the Lamb; in allusion to the firstfruits under the law, which represented and sanctified the lump, and showed that harvest was coming; so these persons are called the firstfruits to God, and to the Lamb, being called by grace, and consecrated to their worship and service, with reference to the harvest of souls, or that large number of them which will be gathered in during the spiritual reign of Christ, which these persons will be at the beginning of; and as those who are first called and converted in a country or nation are said to be the firstfruits of it, Rom 16:5; so these being the first, in the period of time to which respect is had, bear this name; and as the converted Jews received the firstfruits of the Spirit, on the day of Pentecost, and at other times, so these will receive the firstfruits of the far greater pouring forth of the Spirit in the latter day, which will begin, and usher in the kingdom of Christ; see Rom 8:23.
(n) Vid. Lydii Dissert. de Jurament. c. 2. p. 258.
John Wesley
14:4 These are they who had not been defiled with women - It seems that the deepest defilement, and the most alluring temptation, is put for every other. They are virgins - Unspotted souls; such as have preserved universal purity. These are they who follow the Lamb - Who are nearest to him. This is not their character, but their reward Firstfruits - Of the glorified spirits. Who is ambitious to be of this number?
Robert Jamieson, A. R. Fausset and David Brown
14:4 virgins--spiritually (Mt 25:1); in contrast to the apostate Church, Babylon (Rev_ 14:8), spiritually "a harlot" (Rev_ 17:1-5; Is 1:21; contrast 2Cor 11:2; Eph 5:25-27). Their not being defiled with women means they were not led astray from Christian faithfulness by the tempters who jointly constitute the spiritual "harlot."
follow the Lamb whithersoever he goeth--in glory, being especially near His person; the fitting reward of their following Him so fully on earth.
redeemed--"purchased."
being the--rather, "as a first-fruit." Not merely a "first-fruit" in the sense in which all believers are so, but Israel's 144,000 elect are the first-fruit, the Jewish and Gentile elect Church is the harvest; in a further sense, the whole of the transfigured and translated Church which reigns with Christ at His coming, is the first-fruit, and the consequent general ingathering of Israel and the nations, ending in the last judgment, is the full and final harvest.
14:514:5: Եւ ՚ի բերան նոցա ո՛չ գտաւ սուտ, զի անբի՛ծք են[5252]:[5252] Ոսկան յաւելու. Ամբիծք են առաջի աթոռոյն Աստուծոյ։
5 Եւ սրանց բերանում սուտ խօսք չգտնուեց, որովհետեւ անբիծ են:
5 Եւ անոնց բերանը սուտ չգտնուեցաւ, վասն զի անբիծ են*։
Եւ ի բերան նոցա ոչ գտաւ սուտ, զի անբիծք են[182]:

14:5: Եւ ՚ի բերան նոցա ո՛չ գտաւ սուտ, զի անբի՛ծք են[5252]:
[5252] Ոսկան յաւելու. Ամբիծք են առաջի աթոռոյն Աստուծոյ։
5 Եւ սրանց բերանում սուտ խօսք չգտնուեց, որովհետեւ անբիծ են:
5 Եւ անոնց բերանը սուտ չգտնուեցաւ, վասն զի անբիծ են*։
zohrab-1805▾ eastern-1994▾ western am▾
14:55: и в устах их нет лукавства; они непорочны пред престолом Божиим.
14:5  καὶ ἐν τῶ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος· ἄμωμοί εἰσιν.
14:5. καὶ (and) ἐν ( in ) τῷ ( unto-the-one ) στόματι ( unto-a-mouth ) αὐτῶν (of-them) οὐχ ( not ) εὑρέθη ( it-was-found ) ψεῦδος : ( a-falsity ) ἄμωμοί ( un-blemished ) εἰσιν. (they-be)
14:5. et in ore ipsorum non est inventum mendacium sine macula suntAnd in their mouth there was found no lie: for they are without spot before the throne of God.
5. And in their mouth was found no lie: they are without blemish.
14:5. And in their mouth, no lie was found, for they are without flaw before the throne of God.
14:5. And in their mouth was found no guile: for they are without fault before the throne of God.
And in their mouth was found no guile: for they are without fault before the throne of God:

5: и в устах их нет лукавства; они непорочны пред престолом Божиим.
14:5  καὶ ἐν τῶ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος· ἄμωμοί εἰσιν.
14:5. et in ore ipsorum non est inventum mendacium sine macula sunt
And in their mouth there was found no lie: for they are without spot before the throne of God.
14:5. And in their mouth, no lie was found, for they are without flaw before the throne of God.
14:5. And in their mouth was found no guile: for they are without fault before the throne of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:5: In their mouth was found no guile - When brought before kings and rulers they did not dissemble, but boldly confessed the Lord Jesus.
Albert Barnes: Notes on the Bible - 1834
14:5: And in their mouth was found no guile - No deceit, fraud, hypocrisy. They were sincerely and truly what they professed to be - the children of God. This is the last characteristic which is given of them as redeemed, and it is not necessary to say that this is always represented as one of the characteristics of the true children of God. See the notes on Joh 1:47.
For they are without fault before the throne of God - The word here rendered "without fault" - ἄμωμοι amō moi - means, properly, "spotless, without blemish," Pe1 1:19. See the notes on Col 1:22. This cannot be construed as meaning that they were by nature pure and holy, but only that they were pure as they stood before the throne of God in heaven - "having washed their robes, and made them pure in the blood of the Lamb." See the notes on Rev 7:14. It will be certainly true that all who stand there will be, in fact, pure, for nothing impure or unholy shall enter there, Rev 21:27.
The "design" of this portion of the chapter was evidently to comfort those to whom the book was addressed, and, in the same way, to comfort all the children of God in times of persecution and trial. Those living in the time of John were suffering persecution, and, in the pRev_ious chapters, he had described more fearful trials yet to come on the church. In these trials, therefore, present and prospective, there was a propriety in fixing the thoughts on the final triumph of the redeemed - that glorious state in heaven where all persecution shall cease, and where all the ransomed of the Lord shall stand before his throne. What could be better suited than this view to sustain the souls of the persecuted and the sorrowful? And how often since in the history of the church in the dark times of religious declension and of persecution - has there been occasion to seek consolation in this bright view of heaven? How often in the life of each believer, when sorrows come upon him like a flood, and earthly consolation is gone, is there occasion to look to that blessed world where all the redeemed shall stand before God; where all tears shall be wiped away from every face; and where there shall be the assurance that the last pang has been endured, and that the soul is to be happy foRev_er?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: in: Psa 32:2, Psa 34:13, Psa 55:11; Pro 8:8; Isa 53:9; Zep 3:13; Mat 12:34; Joh 1:47; Pe1 3:10
without: Sol 4:7; Dan 6:4; Hos 10:2; Luk 23:4; Eph 5:27; Col 1:22; Jde 1:24
John Gill
14:5 And in their mouth was found no guile,.... Or "a lie", as the Complutensian edition, the Alexandrian copy, the Vulgate Latin, and all the Oriental versions read; by which may be meant idolatry, for idols and idolatrous practices are often called lies, and lying vanities; see Jer 16:19; and the sense is, that the superstition and idolatry of the church of Rome were not among them: or it may design false doctrine, and the meaning be, that they did not speak lies in hypocrisy, as the followers of antichrist do; nor were they given up to believe a lie, as they are: the generality of copies read, "no guile"; which is expressive of the sincerity of their words; there was no deceit nor hypocrisy in them; they did not speak with flattering lips to men, nor did they draw nigh to God with their mouths, when their hearts were far from him; they were Israelites indeed, like Nathanael, in whom was no guile; though not in so strict a sense, in which this phrase is used of Christ, 1Pet 1:22;
for they are without fault before the throne of God; not as considered in themselves, as if they were entirely free from sin, and never committed any; though it might be true of them, that in general they were of unblemished lives and conversations, that is, not guilty of any notorious and scandalous crimes; but rather the sense is, that they were without spot or wrinkle, or any such thing, as being washed in the blood of Christ, and so cleansed from all sin, and as being justified by his righteousness from all iniquity; and so were before the throne of God, and in the sight of divine justice, unblamable and unreproveable; see , Col 1:22; the phrase, "before the throne of God", is left out in the Alexandrian copy, and in the Syriac, Arabic, and Ethiopic versions, and in the Complutensian edition.
John Wesley
14:5 And in their month there was found no guile - Part for the whole. Nothing untrue, unkind, unholy. They are without fault - Having preserved inviolate a virgin purity both of soul and body.
Robert Jamieson, A. R. Fausset and David Brown
14:5 guile--So ANDREAS in one copy. But A, B, C, ORIGEN, and ANDREAS in other copies read, "falsehood." Compare with English Version reading Ps 32:2; Is 53:9; Jn 1:47.
for--So B, Syriac, Coptic, ORIGEN, and ANDREAS read. But A and C omit.
without fault--Greek, "blameless": in respect to the sincerity of their fidelity to Him. Not absolutely, and in themselves blameless; but regarded as such on the ground of His righteousness in whom alone they trusted, and whom they faithfully served by His Spirit in them. The allusion seems to be to Ps 15:1-2. Compare Rev_ 14:1, "stood on Mount Sion."
before the throne of God--A, B, C, Syriac, Coptic, ORIGEN, and ANDREAS omit these words. The oldest Vulgate manuscript supports them.
14:614:6: Եւ տեսի ա՛յլ հրեշտակ թռուցեալ ՚ի մէջ երկնից. եւ ունէր աւետի՛ս յաւիտենական՝ աւետարանել ամենայն ազգաց, եւ լեզուաց որ բնակեալ են յերկրի[5253]: [5253] Ոմանք. Յերկիր։
6 Եւ տեսայ երկնքի մէջ թռչող մի ուրիշ հրեշտակ, որ յաւիտենական աւետիս ունէր քարոզելու երկրի վրայ բոլոր ազգերին եւ լեզուներին[23]:[23] Յունարէնն աւելացնում է՝ ցեղերին եւ ժողովուրդներին:
6 Եւ ուրիշ հրեշտակ մը տեսայ, որ կը թռչէր երկնքի մէջ եւ ունէր յաւիտենական աւետիսը՝ քարոզելու բոլոր ազգերուն ու ցեղերուն եւ լեզուներուն ու ժողովուրդներուն, որոնք երկրի վրայ կը բնակին։
Եւ տեսի այլ հրեշտակ թռուցեալ ի մէջ երկնից. եւ ունէր աւետիս յաւիտենական աւետարանել [183]ամենայն ազգաց եւ լեզուաց որ բնակեալ են յերկրի:

14:6: Եւ տեսի ա՛յլ հրեշտակ թռուցեալ ՚ի մէջ երկնից. եւ ունէր աւետի՛ս յաւիտենական՝ աւետարանել ամենայն ազգաց, եւ լեզուաց որ բնակեալ են յերկրի[5253]:
[5253] Ոմանք. Յերկիր։
6 Եւ տեսայ երկնքի մէջ թռչող մի ուրիշ հրեշտակ, որ յաւիտենական աւետիս ունէր քարոզելու երկրի վրայ բոլոր ազգերին եւ լեզուներին[23]:
[23] Յունարէնն աւելացնում է՝ ցեղերին եւ ժողովուրդներին:
6 Եւ ուրիշ հրեշտակ մը տեսայ, որ կը թռչէր երկնքի մէջ եւ ունէր յաւիտենական աւետիսը՝ քարոզելու բոլոր ազգերուն ու ցեղերուն եւ լեզուներուն ու ժողովուրդներուն, որոնք երկրի վրայ կը բնակին։
zohrab-1805▾ eastern-1994▾ western am▾
14:66: И увидел я другого Ангела, летящего по средине неба, который имел вечное Евангелие, чтобы благовествовать живущим на земле и всякому племени и колену, и языку и народу;
14:6  καὶ εἶδον ἄλλον ἄγγελον πετόμενον ἐν μεσουρανήματι, ἔχοντα εὐαγγέλιον αἰώνιον εὐαγγελίσαι ἐπὶ τοὺς καθημένους ἐπὶ τῆς γῆς καὶ ἐπὶ πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ λαόν,
14:6. Καὶ (And) εἶδον (I-had-seen) ἄλλον (to-other) ἄγγελον (to-a-messenger) πετόμενον ( to-flying ) ἐν (in) μεσουρανήματι, (unto-a-mid-skying-to,"ἔχοντα (to-holding) εὐαγγέλιον (to-a-goodly-messagelet) αἰώνιον (to-aged-belonged) εὐαγγελίσαι (to-have-goodly-messaged-to) ἐπὶ (upon) τοὺς (to-the-ones) καθημένους ( to-sitting-down ) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) καὶ (and) ἐπὶ (upon) πᾶν (to-all) ἔθνος (to-a-nation) καὶ (and) φυλὴν (to-a-tribing) καὶ (and) γλῶσσαν (to-a-tongue) καὶ (and) λαόν, (to-a-people,"
14:6. et vidi alterum angelum volantem per medium caelum habentem evangelium aeternum ut evangelizaret sedentibus super terram et super omnem gentem et tribum et linguam et populumAnd I saw another angel flying through the midst of heaven, having the eternal gospel, to preach unto them that sit upon the earth and over every nation and tribe and tongue and people:
6. And I saw another angel flying in mid heaven, having an eternal gospel to proclaim unto them that dwell on the earth, and unto every nation and tribe and tongue and people;
14:6. And I saw another Angel, flying through the midst of heaven, holding the eternal Gospel, so as to evangelize those sitting upon the earth and those of every nation and tribe and language and people,
14:6. And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people:

6: И увидел я другого Ангела, летящего по средине неба, который имел вечное Евангелие, чтобы благовествовать живущим на земле и всякому племени и колену, и языку и народу;
14:6  καὶ εἶδον ἄλλον ἄγγελον πετόμενον ἐν μεσουρανήματι, ἔχοντα εὐαγγέλιον αἰώνιον εὐαγγελίσαι ἐπὶ τοὺς καθημένους ἐπὶ τῆς γῆς καὶ ἐπὶ πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ λαόν,
14:6. et vidi alterum angelum volantem per medium caelum habentem evangelium aeternum ut evangelizaret sedentibus super terram et super omnem gentem et tribum et linguam et populum
And I saw another angel flying through the midst of heaven, having the eternal gospel, to preach unto them that sit upon the earth and over every nation and tribe and tongue and people:
14:6. And I saw another Angel, flying through the midst of heaven, holding the eternal Gospel, so as to evangelize those sitting upon the earth and those of every nation and tribe and language and people,
14:6. And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: От неба, где происходило предшествующее явление, взор тайнозрителя с 6: ст. обращается к земле. Он видит другого таинственного Ангела, который был для него действительным Ангелом, одним из числа множества служителей Бож. бесплотных вестников Бож. воли. Он летит посреди неба для того, чтобы весь мир слышал возвещенное им, ибо это действительно имеет для него (мира) важное значение. В руках Ангела вечное Евангелие, т.е. некоторый свиток, книга (X:2), заключающая в себе известное содержание. Вечным это Евангелие названо потому, что заключает в себе слово Божие, которое нетленно, живо и пребывает вовеки (1Пет. 1:23-25). Евангелие Ангел держал как знак того, что он послан благовествовать всем живущим на земле без исключения и подразделения, не только грешникам и язычникам, но и праведникам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Three Angels.A. D. 95.
6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 7 Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. 8 And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. 9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: 11 And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. 12 Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

In this part of the chapter we have three angels or messengers sent from heaven to give notice of the fall of Babylon, and of those things that were antecedent and consequent to that great event.

I. The first angel was sent on an errand antecedent to it, and that was to preach the everlasting gospel, v. 6, 7. Observe, 1. The gospel is an everlasting gospel; it is so in its nature, and it will be so in its consequences. Though all flesh be grass, the word of the Lord endureth for ever. 2. It is a work fit for an angel to preach this everlasting gospel; such is the dignity, and such is the difficulty of that work! And yet we have this treasure in earthen vessels. 3. The everlasting gospel is of great concern to all the world; and, as it is the concern of all, it is very much to be desired that it should be made known to all, even to every nation, and kindred, and tongue, and people. 4. The gospel is the great means whereby men are brought to fear God, and to give glory to him. Natural religion is not sufficient to keep up the fear of God, nor to secure to him glory from men; it is the gospel that revives the fear of God, and retrieves his glory in the world. 5. When idolatry creeps into the churches of God, it is by the preaching of the gospel, attended by the power of the Holy Spirit, that men are turned from idols to serve the living God, as the Creator of the heaven, and the earth, and the sea, and the fountains of waters, v. 7. To worship any God besides him who created the world is idolatry.

II. The second angel follows the other, and proclaims the actual fall of Babylon. The preaching of the everlasting gospel had shaken the foundations of antichristianism in the world, and hastened its downfall. By Babylon is generally understood Rome, which was before called Sodom and Egypt, for wickedness and cruelty, and is now first called Babylon, for pride and idolatry. Observe, 1. What God has fore-ordained and foretold shall be done as certainly as if it were done already. 2. The greatness of the papal Babylon will not be able to prevent her fall, but will make it more dreadful and remarkable. 3. The wickedness of Babylon, in corrupting, debauching, and intoxicating the nations round about her, will make her fall just and will declare the righteousness of God in her utter ruin, v. 8. Her crimes are recited as the just cause of her destruction.

III. A third angel follows the other two, and gives warning to all of that divine vengeance which would overtake all those that obstinately adhered to the antichristian interest after God had thus proclaimed its downfall, v. 9, 10. If after this (this threatening denounced against Babylon, and in part already executed) any should persist in their idolatry, professing subjection to the beast and promoting his cause, they must expect to drink deep of the wind of the wrath of God; they shall be forever miserable in soul and body; Jesus Christ will inflict this punishment upon them, and the holy angels will behold it and approve of it. Idolatry, both pagan and papal, is a damning sin in its own nature, and will prove fatal to those who persist in it, after fair warning given by the word of Providence; those who refuse to come out of Babylon, when thus called, and resolve to partake of her sins, must receive of her plagues; and the guilt and ruin of such incorrigible idolaters will serve to set forth the excellency of the patience and obedience of the saints. These graces shall be rewarded with salvation and glory. When the treachery and rebellion of others shall be punished with everlasting destruction, then it will be said, to the honour of the faithful (v. 12): Here is the patience of the saints; you have before seen their patience exercised, now you see it rewarded.
Adam Clarke: Commentary on the Bible - 1831
14:6: Another angel fly in the midst of heaven, having the everlasting Gospel - Whether this angel mean any more than a particular dispensation of providence and grace, by which the Gospel shall be rapidly sent throughout the whole world; or whether it mean any especial messenger, order of preachers, people, or society of Christians, whose professed object it is to send the Gospel of the kingdom throughout the earth, we know not. But the vision seems truly descriptive of a late institution, entitled The British and Foreign Bible Society, whose object it is to print and circulate the Scriptures of the Old and New Testaments, through all the habitable world, and in all the languages spoken on the face of the earth. Already they have been the instruments, by actually printing (or by affording the means to different nations to print for themselves) the Bible in a vast number of languages and dialects, so that it has been sent in hundreds of thousands of copies, in whole or in part, to almost every part of the globe: viz., in their native language to the Welsh; in Erse to the Irish; in Gaelic to the Highlands of Scotland; in Manks to the Isle of Man; in French, Italian, Portuguese, and Spanish, to those countries and Switzerland; in Low Dutch to Holland, etc.; in High Dutch to Germany, Prussia, etc. Through them a similar society has been established at St. Petersburgh, by which the Bible has been sent in Slavonic to the Russians; and in different dialects to the people of that vast empire; besides the Turkish, Tartaric, and Calmuck. They have also sent the Holy Scriptures in ancient and modern Greek to Asia Minor and the different isles of the Mediterranean Sea; in Arabic and Ethiopic to Egypt and Abyssinia; in Syriac to the Holy Land, and to the Christians at Travancore. They have also greatly and effectually assisted a very worthy society in the East Indies, whose indefatigable and incomparable missionaries, the Rev. Messrs. Carey, Marshman, and Ward, have translated the Scriptures into the principal languages of India; and they have furnished the means of printing a complete translation of the New Testament in the Chinese language at Canton, by the Rev. Mr. Morrison. In short, almost every nation in the universe has, through this society, directly or indirectly received, or is receiving, the words of eternal life; so that it appears to answer the description of the Apocalyptic "angel, flying in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people."
Albert Barnes: Notes on the Bible - 1834
14:6: And I saw another angel - This must, of course, mean a different one from someone mentioned before; but no such angel is referred to in the pRev_ious chapters, unless we go back to Rev 12:7. It is not necessary, however, to suppose that John refers to a particular angel immediately preceding this. In the course of these visions he had seen many angels; and now, accustomed to these visions, he says that he saw "another" one employed in a remarkable embassy, whose message was suited to cheer the hearts of the desponding, and to support the souls of the persecuted and the sad - for his appearing was the pledge that the gospel would be ultimately preached to all that dwell upon the earth. The design of this vision is, therefore, substantially the same as the former - to cheer the heart, and to sustain the courage and the faith of the church, in the persecutions and trials which were yet to come, by the assurance that the gospel would be ultimately triumphant.
Fly in the midst of heaven - In the air; so as to appear to be moving along the face of the sky. The scene cannot be in heaven, as the gospel is not to be preached there; but the word must denote "heaven" as it appears to us - the sky. Prof. Stuart renders it correctly "mid-air." He is represented as flying, to denote the rapidity with which the gospel would spread through the world in that future period referred to. Compare the notes on Isa 6:2.
Having the everlasting gospel - The gospel is here called everlasting or eternal:
(a) because its great truths have always existed, or it is conformed to eternal truth;
(b) because it will foRev_er remain unchanged - not being liable to fluctuation like the opinions held by people;
(c) because its effects will be everlasting - in the redemption of the soul and the joys of heaven. In all the glorious eternity before the redeemed, they will be but developing the effects of that gospel on their own hearts, and enjoying the results of it in the presence of God.
To preach unto them that dwell on the earth - To all people - as is immediately specified. Compare Mat 28:19; Mar 16:15.
And to every nation, and kindred, ... - To all classes and conditions of people; to all human beings, without any distinction or exception. See the notes on Rev 7:9. The truth here taught is, that the gospel is to be preached to all people as on an equality, without any reference to their rank, their character, or their complexion; and it is implied also, that at the time referred to this will be done. When that time will be the writer does not intimate further, than that it would be after the beast and his adherents had attempted to stay its progress; and for the fulfillment of this, therefore, we are to look to a period subsequent to the rise and fall of that great anti-Christian power symbolized by the beast and his image. This is in entire accordance with the prediction in Daniel. See the notes on Dan 7:19-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:6: another: Rev 8:13; Isa 6:2, Isa 6:6, Isa 6:7; Eze 1:14; Dan 9:21
in: Gen 1:6
everlasting: Sa2 23:5; Psa 119:142, Psa 139:24, Psa 145:13; Isa 40:8, Isa 45:17, Isa 51:6, Isa 51:8; Eph 3:9-11; Th2 2:16; Tit 1:1-3; Heb 13:20
preach: Mat 10:27; Mar 16:15; Rom 16:25; Col 1:23
every: Rev 10:11, Rev 13:7; Dan 4:1, Dan 6:25, Dan 6:26; Eph 3:9
Geneva 1599
14:6 (4) And I saw (5) another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
(4) The other part (as I said in the first verse) See Rev_ 14:1 is of the acts of the Lamb, the manner of which is delivered in two sorts, of his speech and of his facts. His speeches are set forth to (Rev_ 14:7-13), and his facts to the sixteenth chapter. In the speech of the Lamb, which is the word of the Gospel, are taught in this place these things: The service of the godly consisting inwardly of reverence towards God, and outwardly of the glorifying of him: the visible sign of which is adoration (Rev_ 14:7). The overthrowing of wicked Babylon, (Rev_ 14:8) and the fall of every one of the ungodly who worship the beast, (Rev_ 14:9-11). Finally the state of the holy servants of God both present, (Rev_ 14:12) and to come, most blessed, according to the promise of God in (Rev_ 14:13). (5) This angel is a type or figure of the good and faithful servants of God, whom God especially from the time of Boniface the eighth has raised up to the proclaiming of the gospel of Christ, both by preaching and by writing. So God first, near the time of the same Boniface, used Peter Cassiodorus an Italian: after, Arnold "de villa nova", a Frenchman, then Occam, dante, Petrarch, after the "Johannes de rupe casa", a Franciscan: after again, John Wycliff an Englishman, and so continually one or another to the restoring of the truth, and enlarging of his Church.
John Gill
14:6 And I saw another angel,.... This is to be understood not of one of the ministering spirits so called; for though wings are sometimes ascribed to angels, and Gabriel is said to fly swiftly; and though they desire to look into the mysteries of the everlasting Gospel, yet the preaching of that is not committed to any of them; but a minister of the Gospel is intended, who is the angel of the church, for in this book pastors of churches are so called, Rev_ 1:20; and not a single minister of the Gospel is meant, but a set of Gospel ministers; and some think that those are designed who appeared in the eighth and ninth centuries, both in the eastern and western empire, against the worshipping of images; since this angel calls upon the inhabitants of the earth to fear God, give glory to him, and worship him, and not images; but there was little of the everlasting Gospel preached in those times. Others are of opinion that those who preceded, and led on to the Reformation, are pointed at by this angel, such as Wickliff in England, Franciscus Petrarcha in Italy, John Huss and Jerom of Prague in Bohemia, with others; but these also had not the everlasting Gospel in its clearness and purity, nor did they preach it to all the inhabitants of the earth; rather I think a set of Gospel preachers are intended, who will appear at the beginning of the spiritual reign of Christ, and will be a means of ushering it in; and these are the watchmen of Zion, who will give the Lord no rest till he has made Jerusalem the praise of the whole earth; and who will then see eye to eye in Gospel mysteries, and will publish good tidings of peace and salvation, and proclaim Zion's King reigning, Is 62:6; this angel is called "another", being distinct from the voice heard Rev_ 14:2, though he is the first with respect to the following angels, as appears from Rev_ 14:9; the place where John saw this angel, and the position he was in, follow:
fly in the midst of heaven: the church, the great congregation, the several congregations of the saints; in the midst of which these ministers will preach righteousness, salvation, loving kindness, and truth, as Christ has done before them; and from hence the word of the Lord will go forth to all parts of the world: they will preach the Gospel openly and publicly, with great freedom, boldness, and intrepidity, in the view of all men, not fearing the faces of any; and the Gospel ministered by them will have a swift, sudden, and universal spread; they themselves will run to and fro, and the Gospel will run and be glorified, and the earth will be filled with the knowledge of the Lord, and multitudes will flock to Christ, who in that day will be alone exalted; for these ministers will come forth publicly:
having the everlasting Gospel; the Gospel in its fulness and purity; the Gospel of the grace of God, of free justification by the righteousness of Christ, of peace and pardon by his blood, and of complete salvation by him; called everlasting, because the substance of it was settled from all eternity, in the council and covenant of peace; it was ordained before the world was, and was hid in God from the beginning; and the revelation of it was of old; it was made to our first parents immediately after the fall, and was spoken of by all God's holy prophets which have been since the world began; it was preached before unto Abraham, and in the times of Isaiah, and by other prophets, and so is no new upstart doctrine: besides, the matter of it is everlasting; it treats of everlasting things; of the eternal election of persons to salvation; of God's everlasting love to them; of an everlasting covenant he made with Christ on their account; of blessings, promises, and grace given to them in him, before the world began; and of his being set up so early as a Mediator, and of his going forth in a way of grace from everlasting; as well as it reveals an everlasting righteousness, and brings life and immortality, or eternal life to light, or shows the way to everlasting life and happiness; to which may be added, that it will abide for ever, it will always remain, and that inexpugnable, maugre all the opposition of hell and earth; it will continue till all the elect of God are gathered in, notwithstanding the violence of persecutors, or the craft of seducers; nor will it be antiquated and made void by another Gospel succeeding it, for there will be no other: now this the ministers of those times will "have"; not in their heads only, by knowledge, but in their hearts, by experience, and will have it in their mouths, and speak it out freely and openly, and will have a commission from Christ to preach it, and gifts qualifying them for it:
to preach to them that dwell on the earth; that are in the apostate church, carnal, unregenerate, and earthly persons. The Complutensian edition reads, "that sit on the earth"; as persons abject, mean, and distressed, to whom the Gospel is acceptable:
and to every nation, and kindred, and tongue, and people; whether Jews, Turks, or Pagans; for the Gospel, as before observed, will now have an universal spread all the world over.
John Wesley
14:6 And I saw another angel - A second is mentioned, Rev_ 14:8; a third, Rev_ 14:9. These three denote great messengers of God with their assistants; three men who bring messages from God to men. The first exhorts to the fear and worship of God; he second proclaims the fall of Babylon; the third gives warning concerning the beast. Happy are they who make the right use of these divine messages! Flying - Going on swiftly. In the midst of heaven - Breadthways. Having an everlasting gospel - Not the gospel, properly so called; but a gospel, or joyful message, which was to have an influence on all ages. To preach to every nation, and tribe, and tongue, and people - Both to Jew and gentile, even as far as the authority of the beast had extended.
Robert Jamieson, A. R. Fausset and David Brown
14:6 Here begins the portion relating to the Gentile world, as the former portion related to Israel. Before the end the Gospel is to be preached for a WITNESS unto all nations: not that all nations shall be converted, but all nations shall have had the opportunity given them of deciding whether they will be for, or against, Christ. Those thus preached to are "they that dwell (so A, Coptic, and Syriac read. But B, C, ORIGEN, Vulgate, CYPRIAN, 312, read, 'SIT,' compare Mt 4:16; Lk 1:79, having their settled home) on the earth," being of earth earthy: this last season of grace is given them, if yet they may repent, before "judgment" (Rev_ 14:7) descends: if not, they will be left without excuse, as the world which resisted the preaching of Noah in the the hundred twenty years "while the long-suffering of God waited." "So also the prophets gave the people a last opportunity of repentance before the Babylonian destruction of Jerusalem, and our Lord and His apostles before the Roman destruction of the holy city" [AUBERLEN]. The Greek for "unto" (epi, in A and C) means literally, "upon," or "over," or "in respect to" (Mk 9:12; Heb 7:13). So also "TO every nation" (Greek, "epi," in A, B, C, Vulgate, Syriac, ORIGEN, ANDREAS, CYPRIAN, and PRIMASIUS). This, perhaps, implies that the Gospel, though diffused over the globe, shall not come savingly unto any save the elect. The world is not to be evangelized till Christ shall come: meanwhile, God's purpose is "to take out of the Gentiles a people for His name," to be witnesses of the effectual working of His Spirit during the counter-working of "the mystery of iniquity."
everlasting gospel--the Gospel which announces the glad tidings of the everlasting kingdom of Christ, about to ensue immediately after the "judgment" on Antichrist, announced as imminent in Rev_ 14:7. As the former angel "flying through the midst of heaven" (Rev_ 8:13) announced "woe," so this angel "flying in the midst of heaven" announced joy. The three angels making this last proclamation of the Gospel, the fall of Babylon (Rev_ 14:8), the harlot, and the judgment on the beast worshippers (Rev_ 14:9-11), the voice from heaven respecting the blessed dead (Rev_ 14:13), the vision of the Son of man on the cloud (Rev_ 14:11), the harvest (Rev_ 14:15), and the vintage (Rev_ 14:18), form the compendious summary, amplified in detail in the rest of the book.
14:714:7: Եւ ասէ՛ր ՚ի ձայն մեծ. Երկերո՛ւք յԱստուծոյ՝ եւ տո՛ւք փառս նմա, զի եկն ժամ դատաստանի նորա. եւ երկի՛ր պագէք Արարչին երկնի եւ երկրի եւ ծովու եւ աղբերաց ջուրց:
7 Եւ նա ասում էր բարձր ձայնով. «Վախեցէ՛ք Աստծուց եւ փա՛ռք տուէք նրան, որովհետեւ եկել է նրա դատաստանի ժամը. եւ երկրպագեցէ՛ք երկնքի եւ երկրի եւ ծովի ու ջրերի աղբիւրների Արարչին»:
7 Ան մեծ ձայնով կ’ըսէր. «Աստուծմէ վախցէ՛ք ու փա՛ռք տուէք անոր, վասն զի անոր դատաստանին ժամը եկաւ ու երկրպագութիւն ըրէ՛ք անոր՝ որ ստեղծեց երկինքը ու երկիրը եւ ծովը ու ջուրերուն աղբիւրները»։
Եւ ասէր ի ձայն մեծ. Երկերուք յԱստուծոյ եւ տուք փառս նմա, զի եկն ժամ դատաստանի նորա. եւ երկիր պագէք Արարչին երկնի եւ երկրի եւ ծովու եւ աղբերաց ջուրց:

14:7: Եւ ասէ՛ր ՚ի ձայն մեծ. Երկերո՛ւք յԱստուծոյ՝ եւ տո՛ւք փառս նմա, զի եկն ժամ դատաստանի նորա. եւ երկի՛ր պագէք Արարչին երկնի եւ երկրի եւ ծովու եւ աղբերաց ջուրց:
7 Եւ նա ասում էր բարձր ձայնով. «Վախեցէ՛ք Աստծուց եւ փա՛ռք տուէք նրան, որովհետեւ եկել է նրա դատաստանի ժամը. եւ երկրպագեցէ՛ք երկնքի եւ երկրի եւ ծովի ու ջրերի աղբիւրների Արարչին»:
7 Ան մեծ ձայնով կ’ըսէր. «Աստուծմէ վախցէ՛ք ու փա՛ռք տուէք անոր, վասն զի անոր դատաստանին ժամը եկաւ ու երկրպագութիւն ըրէ՛ք անոր՝ որ ստեղծեց երկինքը ու երկիրը եւ ծովը ու ջուրերուն աղբիւրները»։
zohrab-1805▾ eastern-1994▾ western am▾
14:77: и говорил он громким голосом: убойтесь Бога и воздайте Ему славу, ибо наступил час суда Его, и поклонитесь Сотворившему небо и землю, и море и источники вод.
14:7  λέγων ἐν φωνῇ μεγάλῃ, φοβήθητε τὸν θεὸν καὶ δότε αὐτῶ δόξαν, ὅτι ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ, καὶ προσκυνήσατε τῶ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν καὶ θάλασσαν καὶ πηγὰς ὑδάτων.
14:7. λέγων (forthing) ἐν (in) φωνῇ (unto-a-sound) μεγάλῃ (unto-great,"Φοβήθητε (Ye-should-have-been-feareed-unto) τὸν (to-the-one) θεὸν (to-a-Deity) καὶ (and) δότε (ye-should-have-had-given) αὐτῷ (unto-it) δόξαν, (to-a-recognition,"ὅτι (to-which-a-one) ἦλθεν (it-had-came,"ἡ (the-one) ὥρα (an-hour) τῆς (of-the-one) κρίσεως (of-a-separating) αὐτοῦ, (of-it,"καὶ (and) προσκυνήσατε (ye-should-have-kissed-toward-unto) τῷ ( unto-the-one ) ποιήσαντι ( unto-having-done-unto ) τὸν ( to-the-one ) οὐρανὸν ( to-a-sky ) καὶ ( and ) τὴν ( to-the-one ) γῆν ( to-a-soil ) καὶ ( and ) θάλασσαν ( to-a-sea ) καὶ (and) πηγὰς (to-pitchings) ὑδάτων. (of-waters)
14:7. dicens magna voce timete Deum et date illi honorem quia venit hora iudicii eius et adorate eum qui fecit caelum et terram et mare et fontes aquarumSaying with a loud voice: Fear the Lord and give him honour, because the hour of his judgment is come. And adore ye him that made heaven and earth, the sea and the fountains of waters.
7. and he saith with a great voice, Fear God, and give him glory; for the hour of his judgment is come: and worship him that made the heaven and the earth and sea and fountains of waters.
14:7. saying with a loud voice: “Fear the Lord, and give honor to him, for the hour of his judgment has arrived. And worship him who made heaven and earth, the sea and the sources of water.”
14:7. Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters:

7: и говорил он громким голосом: убойтесь Бога и воздайте Ему славу, ибо наступил час суда Его, и поклонитесь Сотворившему небо и землю, и море и источники вод.
14:7  λέγων ἐν φωνῇ μεγάλῃ, φοβήθητε τὸν θεὸν καὶ δότε αὐτῶ δόξαν, ὅτι ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ, καὶ προσκυνήσατε τῶ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν καὶ θάλασσαν καὶ πηγὰς ὑδάτων.
14:7. dicens magna voce timete Deum et date illi honorem quia venit hora iudicii eius et adorate eum qui fecit caelum et terram et mare et fontes aquarum
Saying with a loud voice: Fear the Lord and give him honour, because the hour of his judgment is come. And adore ye him that made heaven and earth, the sea and the fountains of waters.
14:7. saying with a loud voice: “Fear the Lord, and give honor to him, for the hour of his judgment has arrived. And worship him who made heaven and earth, the sea and the sources of water.”
14:7. Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Если люди по действию диавола из-за страха пред его насилиями и под влиянием его козней поклонились зверю-антихристу (XIII:7), то теперь, в противоположность этому, они призываются из-за страха пред Богом воздать Ему славу как действительному Мироправителю. Настал для людей последний час возможности покаяния, ибо наступил последний час суда, после которого уже не будет этой возможности [Ср. Hengstenberg, Suller]. Это видение Ангела служит дополнением к явлению двух свидетелей (XI:3-12) во втором порядке, может быть даже, что здесь разумеются именно эти свидетели; но во всяком случае это лица, подобные им; это - проповедники-апостолы последнего времени, как были они и в первое время христианства.
Adam Clarke: Commentary on the Bible - 1831
14:7: Fear God, and give glory to him - This is the general language of the sacred writings. Worship the true God, the creator and governor of all things; and give him glory, for to him alone, not to idols or men, all glory and honor belong.
Albert Barnes: Notes on the Bible - 1834
14:7: Saying with a loud voice - As if all the nations were summoned to hear.
Fear God - That is, Rev_erence, honor, obey God. Render homage not to the beast, to his image, or to any idol, but to the only true God. This is the substance of the gospel - its end and design - to turn people from all forms of idol worship and superstition, to the worship of the only true God.
And give glory to him - To give glory to him is to acknowledge him as the only true God; to set up his pure worship in the heart; and to praise him as the great Ruler of heaven and earth.
For the hour of his judgment is come - His judgment on the beast and on those who worship him. The imagery here is substantially the same as in Dan 7:9-10, Dan 7:14, Dan 7:26-27; and there can be no doubt that there is reference to the same subject. See the notes on those verses. The main idea is, that when God shall be about to cause his gospel to spread through the world, there will be, as it were, a solemn judgment on that anti-Christian power which had so long resisted his truth and persecuted his saints, and that on the fall of that power his own kingdom will be set up on the earth; that is, in the language of Daniel, "the kingdom, and the dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High."
And worship him that made heaven, and earth, ... - The true God, the Creator of all things. As already remarked, this is the ultimate design of the gospel, and, when this is accomplished, the great end for which it was Rev_ealed will be reached.
The design of this portion of the chapter Rev 14:6-7, also, was to comfort those to whom the book was addressed, and in the same way to comfort the church in all the persecution and opposition which the truth would encounter. The ground of consolation then was, that a time was predicted when the "everlasting gospel" would be made to fly speedily through the earth, and when it would be announced that a final judgment had come upon the anti-Christian power which had pRev_ented its being before diffused over the face of the world. The same ground of encouragement and consolation exists now, and the more so as we see the day approaching; and in all times of despondency we should allow our hearts to be cheered as we see that great anti-Christian power waning, and as we see evidence that the way is thus preparing for the rapid and universal diffusion of the pure gospel of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:7: with: Isa 40:3, Isa 40:6, Isa 40:9, Isa 44:23, Isa 52:7, Isa 52:8, Isa 58:1; Hos 8:1
Fear: Rev 11:18, Rev 15:4, Rev 19:5; Gen 22:12; Psa 36:1, Psa 89:7; Ecc 12:13, Ecc 12:14
give: Rev 4:9, Rev 16:9; Jos 7:19; Sa1 6:5; Isa 42:12; Mal 2:2; Luk 17:18
hour: Rev 11:18, Rev 15:4, Rev 18:10, Rev 18:17, Rev 18:19; Eze 7:2, Eze 7:6; Dan 8:19; Mat 25:13; Joh 5:25-29; Pe1 4:7
worship: Rev 4:11; Exo 20:11; Neh 9:6; Psa 33:6, Psa 95:5, Psa 124:8, Psa 146:5, Psa 146:6; Pro 8:22-31; Jer 10:10; Act 14:15, Act 17:23-25
Geneva 1599
14:7 (6) Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
(6) That is, Babylon is destroyed by the sentence and judgment of God: the execution of which John describes in chapter 18. This voice of the ministers of Christ has continued since the time that Babylon (which is Rome) has by deliberate counsel and malice questioned the light of the gospel offered from God.
John Gill
14:7 Saying with a loud voice,.... These ministers shall lift up their voice like a trumpet, and cry aloud, and deliver out the Gospel fully and faithfully, with great authority and power, and with much vehemence, zeal, and fervency:
fear God; or "the Lord", as some copies, the Vulgate Latin and Arabic versions, read: not the antichristian beast and his followers, as men formerly had done; but God the Lord, and him not with a servile fear, or a fear of punishment, of wrath, hell, and damnation; nor with a distrust of his grace, love, power, and providence, much less with an hypocritical fear; but with a godly fear, which has the goodness of God for its object, and springs from a sense of the love of God, and is a reverential affection for him, and is attended with faith and spiritual joy, and includes all worship of him, both internal and external; hence the Syriac version renders it, "serve God": and this shows that the duties of religion are to be inculcated by Gospel ministers; and that they will be urged by them when the everlasting Gospel is preached in its greatest purity:
and give glory to him; and not to graven images, which he will not allow; and glory is to be given to him, on account of the perfections of his nature, and, the works of his hands; and is given when men ascribe greatness to him, praise his works of creation, and acquiesce in those of Providence, acknowledging the power, goodness, and wisdom of God in all; and when they give thanks for all his mercies, temporal and spiritual, and especially for Jesus Christ; and when they exercise faith on him as their God in Christ, and ascribe their salvation to him and to the Lamb, and not to the works of their hands; and when they attend his worship, and the duties of religion, and so glorify him with their bodies and spirits, which are his:
for the hour of his judgement is come; not of the great and last judgment, but of the government of the Lord Christ, committed to him by God the Father; in which sense the word is used in Jn 5:22 for now will the time be come, when the kingdoms of this world will be his; and he will take to himself his great power, and reign, in a spiritual manner, in the world; and now also will be his time of judging the dead, or of avenging his people, whose blood has been shed for him, and of his judging the great whore, or of inflicting his judgments upon antichrist and his followers; all which will be under the sounding of the seventh trumpet, to which this vision is contemporary; see Rev_ 11:15
and worship him that made heaven and earth, and the sea, and the fountains of waters; God, the Creator of all things; and not the beasts, nor idols, the works of men's hands.
John Wesley
14:7 Fear God and give glory to him; for the hour of his judgment is come - The joyful message is properly this, that the hour of God's judgment is come. And hence is that admonition drawn, Fear God and give glory to him. They who do this will not worship the beast, neither any image or idol whatsoever. And worship him that made - Whereby he is absolutely distinguished from idols of every kind. The heaven, and the earth, and the sea, and fountains of water - And they who worship him shall be delivered when the angels pour out their phials on the earth, sea, fountains of water, on the sun, and in the air.
Robert Jamieson, A. R. Fausset and David Brown
14:7 Fear God--the forerunner to embracing the love of God manifested in the Gospel. Repentance accompanies faith.
give glory to him--and not to the beast (compare Rev_ 13:4; Jer 13:16).
the hour of his judgment--"The hour" implies the definite time. "Judgment," not the general judgment, but that up on Babylon, the beast, and his worshippers (Rev_ 14:8-12).
worship him that made heaven--not Antichrist (compare Acts 14:15).
sea . . . fountains--distinguished also in Rev_ 8:8, Rev_ 8:10.
14:814:8: Եւ ա՛յլ հրեշտակ երկրորդ գայր զհետ նորա եւ ասէր. Անկա՛ւ անկա՛ւ Բաբելոն մեծն՝ ՚ի գինւոյ արբեցութենէ՝ ՚ի ցասմանէ՝ ՚ի պոռնկութենէ իւրմէ, որ արբեցոյց զամենայն հեթանոսս[5254]:[5254] Ոսկան. Որ արբոյց զամենայն հե՛՛։
8 Եւ մի երկրորդ հրեշտակ գալիս է նրա յետեւից եւ ասում. «Ընկա՜ւ, ընկա՜ւ մեծն Բաբելոնը գինու հարբեցողութիւնից, ցասումից եւ իր պոռնկութիւնից, նա, որ հարբեցրեց բոլոր ազգերին»:
8 Անոր ետեւէն ուրիշ հրեշտակ մը եկաւ ու ըսաւ. «Ինկա՜ւ, ինկա՜ւ մեծ Բաբելոնը*, վասն զի բոլոր ազգերը արբեցուց իր կատաղի պոռնկութեանը գինիով»։
Եւ այլ հրեշտակ երկրորդ գայր զհետ նորա եւ ասէր. Անկաւ, անկաւ Բաբելոն մեծն, [184]ի գինւոյ արբեցութենէ` ի ցասմանէ` ի պոռնկութենէ իւրմէ` որ արբեցոյց զամենայն հեթանոսս:

14:8: Եւ ա՛յլ հրեշտակ երկրորդ գայր զհետ նորա եւ ասէր. Անկա՛ւ անկա՛ւ Բաբելոն մեծն՝ ՚ի գինւոյ արբեցութենէ՝ ՚ի ցասմանէ՝ ՚ի պոռնկութենէ իւրմէ, որ արբեցոյց զամենայն հեթանոսս[5254]:
[5254] Ոսկան. Որ արբոյց զամենայն հե՛՛։
8 Եւ մի երկրորդ հրեշտակ գալիս է նրա յետեւից եւ ասում. «Ընկա՜ւ, ընկա՜ւ մեծն Բաբելոնը գինու հարբեցողութիւնից, ցասումից եւ իր պոռնկութիւնից, նա, որ հարբեցրեց բոլոր ազգերին»:
8 Անոր ետեւէն ուրիշ հրեշտակ մը եկաւ ու ըսաւ. «Ինկա՜ւ, ինկա՜ւ մեծ Բաբելոնը*, վասն զի բոլոր ազգերը արբեցուց իր կատաղի պոռնկութեանը գինիով»։
zohrab-1805▾ eastern-1994▾ western am▾
14:88: И другой Ангел следовал за ним, говоря: пал, пал Вавилон, город великий, потому что он яростным вином блуда своего напоил все народы.
14:8  καὶ ἄλλος ἄγγελος δεύτερος ἠκολούθησεν λέγων, ἔπεσεν, ἔπεσεν βαβυλὼν ἡ μεγάλη, ἣ ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς πεπότικεν πάντα τὰ ἔθνη.
14:8. Καὶ (And) ἄλλος (other) δεύτερος (second) [ἄγγελος] "[a-messenger]"ἠκολούθησεν (it-pathed-along-unto) λέγων (forthing," Ἔπεσεν , ( It-had-fallen ," ἔπεσεν ( it-had-fallen ," Βαβυλὼν ( a-Babulon ) ἡ ( the-one ) μεγάλη , ( great ,"ἣ (which) ἐκ ( out ) τοῦ ( of-the-one ) οἴνου ( of-a-wine ) τοῦ (of-the-one) θυμοῦ (of-a-passion) τῆς (of-the-one) πορνείας (of-a-harloting-of) αὐτῆς ( of-it ) πεπότικεν ( it-had-come-to-drinkee-to ) πάντα ( to-all ) τὰ ( to-the-ones ) ἔθνη . ( to-nations )
14:8. et alius angelus secutus est dicens cecidit cecidit Babylon illa magna quae a vino irae fornicationis suae potionavit omnes gentesAnd another angel followed, saying: That great Babylon is fallen, is fallen; which made all nations to drink of the wine of the wrath of her fornication.
8. And another, a second angel, followed, saying, Fallen, fallen is Babylon the great, which hath made all the nations to drink of the wine of the wrath of her fornication.
14:8. And another Angel followed, saying: “Fallen, fallen is Babylon the great, who inebriated all nations with the wine of her wrath and of fornication.”
14:8. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication:

8: И другой Ангел следовал за ним, говоря: пал, пал Вавилон, город великий, потому что он яростным вином блуда своего напоил все народы.
14:8  καὶ ἄλλος ἄγγελος δεύτερος ἠκολούθησεν λέγων, ἔπεσεν, ἔπεσεν βαβυλὼν ἡ μεγάλη, ἣ ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς πεπότικεν πάντα τὰ ἔθνη.
14:8. et alius angelus secutus est dicens cecidit cecidit Babylon illa magna quae a vino irae fornicationis suae potionavit omnes gentes
And another angel followed, saying: That great Babylon is fallen, is fallen; which made all nations to drink of the wine of the wrath of her fornication.
14:8. And another Angel followed, saying: “Fallen, fallen is Babylon the great, who inebriated all nations with the wine of her wrath and of fornication.”
14:8. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Второй призыв к покаянию через иного Ангела состоит в указании на действительную жизнь антихристианского мира. Эта казнь - падение Вавилона. Хотя здесь говорится, что Вавилон пал, но он представляется павшим только в видении, и только в видении на это указывается людям антихристианского времени. Это падение Вавилона будет началом суда, первым камнем, брошенным в мир при его осуждении Богом (XVIII:21). Сообразно с этим нужно объяснять и самое наименование Вавилона. Вавилон есть прекрасный образец для всякого боговраждебного города. А так как и в последнее антихристианское время царство антихристово задается целью заменить все святое и божественное человеческим и антихристианским, то и главный город этого царства как нельзя больше будет напоминать собою древний Вавилон. Поэтому под падением Вавилона естественнее всего понимать падение будущего Вавилона, главного города будущего антихристианского царства, если и не с таким же собственным именем, то с таким же характером его жителей и с таким же свойством и задачами власти его правителя. Причиною падения будущего Вавилона выставляется идолопоклонство, наименованное блудом. Это блудодеяние названо при этом яростным вином в смысле его силы воспламенять человеческое тело, человеческие страсти. Понятие же самого блудодеяния и любодейцы из Свящ. Писания очень часто употребляется в применении к городам (Ис 1:24; Наум 3:4) и обыкновенно указывает на все то развращающее влияние, которое оказывают те или другие города на народы своею торговлею, своими нравами и своим идолопоклонством. Как бы для усиления впечатления от падения Вавилона третий Ангел громким голосом обращается с угрозою ко всем поклоняющимся зверю и принимающим начертание его. Угроза, очевидно, обращена к тем самым людям, которые по изображению 8: ст. упивались и услаждались яростным вином вавилонского блудодеяния, т.е. роскошною антихристианскою жизнью. Теперь, в противоположность этому, им угрожается предстоящею необходимостью пить чаши гнева Божия. Будут пить вино неразбавленное, которое означает гнев Божий, нисколько не смягчаемый божественным милосердием. Грешники, поклонявшиеся зверю, будут мучимы в огне и сере, что является принадлежностью адских мучений. Выражение же, что мучения будут происходить пред Агнцем и пред святыми Ангелами, т.е. как бы ввиду их, указывает на особую силу мучений, горечь которых будет увеличиваться еще от того, что мучимые будут сравнивать свое мучение с блаженством святых и постоянно думать о тех, за вражду к которым они сделались достойны вечного наказания.
Adam Clarke: Commentary on the Bible - 1831
14:8: Babylon is fallen, is fallen - This is generally understood to be a prediction concerning Rome; and it is certain that Rome, in the rabbinical writings, is termed Babylon.
That great city - Among the same writers this city is styled קרתא רבתא karta rabbetha, the great city; and רומי רבתא Romi rabbetha, the great Rome. But which Rome is meant? Pagan or Papal Rome? Some parts of the description apply best to the former.
The wine of the wrath of her fornication - There is an allusion here to a custom of impure women, who give philtres or love potions to those whom they wish to seduce and bind to their will; and these potions are generally of an intoxicating nature, greatly inflaming the blood, and disturbing the intellect.
Fornication and adultery are frequently used in Scripture as emblems of idolatry and false worship.
The wine of the wrath is another expression for the envenomed or poisoned cup given by such women.
No nation of the earth spread their idolatries so far as the ancient Romans; they were as extensive as their conquests. And papal Rome has been not less active in disseminating her superstitions. She has given her rituals, but not the everlasting Gospel, to most nations of the earth.
Albert Barnes: Notes on the Bible - 1834
14:8: And there followed another angel - That is, in the vision. It is not necessary to suppose that this would, in the fulfillment, succeed the other in time. The chapter is made up of a number of representations, all designed to illustrate the same general thing, and to produce the same general effect on the mind - that the gospel would be finally triumphant, and that, therefore, the hearts of the troubled and the afflicted should be comforted. The representation in this verse, bearing on this point, is, that Babylon, the great enemy, would fall to rise no more.
Babylon - This is the first time that the word "Babylon" occurs in this book, though it is repeatedly mentioned afterward, Rev 16:19; Rev 17:5; Rev 18:2, Rev 18:10, Rev 18:21. In reference to the literal Babylon, the word is used, in the New Testament, in Mat 1:11-13; Act 7:43; Pe1 5:13. See Intro. to 1 Peter, section 2. Babylon was a well-known city on the Euphrates (for a full description of which see the notes on Isaiah, analysis of chapters 13 and 14), and was, in the days of its pride and glory, the head of the pagan world. In reference to the meaning of the word in this place, it may be remarked:
(1) That the general characteristics of Babylon were, that it was proud, haughty, insolent, oppressive. It was chiefly known and remembered by the Hebrew people as a power that had invaded the Holy Land; that had reduced its capital and temple to ruins; that had destroyed the independence of their country, subjecting it to the condition of a province, and that had carried away the inhabitants into a long and painful captivity. It became, therefore, the emblem of all that was haughty and oppressive, and especially of all that persecuted the church of God.
(2) the word must be used here to denote some power that resembled the ancient and literal Babylon in these characteristics. The literal Babylon was no more; but the name might be properly used to denote a similar power. We are to seek, therefore, in the application of this, for some power that had the same general characteristics which the literal Babylon had.
(3) in inquiring, then, what is referred to here by the word "Babylon," we may remark:
(a) that it could not be the literal Babylon on the Euphrates, for the whole representation here is of something future, and the literal Babylon had long since disappeared, never, according to the prophecies, to be rebuilt. See the notes on Isa 13:20-22.
(b) All the circumstances require us to understand this of Rome, at some period of its history: for Rome, like Babylon, was the seat of empire, and the head of the pagan world; Rome was characterized by many of the same attributes as Babylon, being arrogant, proud, oppressive; Rome, like Babylon, was distinguished for its conquests, and for the fact that it made all other nations subject to its control; Rome had been, like Babylon, a desolating power, having destroyed the capital of the Holy Land, and burnt its beautiful temple, and reduced the country to a province. Rome, like Babylon of old, was the most formidable power with which the church had to contend. Yet.
(c) it is not, I suppose, Rome considered as pagan that is here meant, but Rome considered as the prolongation of the ancient power in the papal form. Alike in this book and in Daniel, Rome, pagan and papal, is regarded as one power, standing in direct opposition to the gospel of Christ, resisting its progress in the world, and pRev_enting its final pRev_alence. See the notes on Dan. 7. When that falls, the last enemy of the church will be destroyed, and the final triumph of the true religion will be speedy and complete. See Dan 7:26-27.
(d) So it was understood among the early Christians. Mr. Gibbon, speaking of the expectations of the early Christians about the end of the world, and the glory of the literal reign of the Messiah, says, "While the happiness and glory of a temporal reign were promised to the disciples of Christ, the most dreadful calamities were denounced against an unbelieving world. The edification of the New Jerusalem was to advance by equal steps with the destruction of the mystic Babylon; and as long as the emperors who reigned before Constantine persisted in the profession of idolatry, the epithet of Babylon was applied to the city and to the empire of Rome," vol. i. p. 263.
Is fallen - That is, an event appeared in vision as if a mighty city fell to rise no more.
Is fallen - This is repeated to give emphasis to the declaration, and to express the joyousness of that event.
That great city - Babylon in its glory was the largest city of the world. Rome, in its turn, also became the largest; and the expression used here denotes that the power here referred to would be properly represented by cities of their magnitude.
Because she made all nations drink of the wine - This language is probably taken from Jer 51:7; "Babylon hath been a golden cup in the Lord's hand, that made all the earth drunken: the nations have drunk of the wine, therefore the nations are mad." Babylon here, in accordance with the usual custom of the sacred writers when speaking of cities (see the notes on Isa 1:8), is represented as a female - here a female of abandoned character, holding in her hand a cup of wine to attract her lovers; that is, she allures and intoxicates them. This is a beautiful image to denote the influence of a great and corrupt city, and especially a city corrupt in its religion and devoted to idolatry and superstition, and may well be applied either to Babylon or Rome, literal or mystical.
Of the wrath - There seems an incongruity in the use of this word here, and Prof. Stuart proposes to render it "the inflammatory wine of her fornication"; that is, inebriating wine - wine that excited the passions and that led to uncleanness. He supposes that the word here used - θυμός thumos - means "heat, inflammation," corresponding to the Hebrew חמה chē maah There are no instances, however, in the New Testament in which the word is used in this sense. The common and proper meaning is mind, soul, then mind agitated with passion or under the influence of desire - a violent commotion of mind, as wrath, anger, indignation (Robinson, Lexicon). The ground of the representation here seems to be that Yahweh is often described as giving to the nations in his wrath an intoxicating cup so that they should reel and stagger to their destruction. Compare Jer 25:15; Jer 51:7. The meaning here is, that the nations had drunk of that cup which brought on the wrath of God on account of her "fornication." Babylon is represented as a harlot, with a cup of wine in her hand, and the effect of drinking that cup was to expose them to the wrath of God, hence, called "the wine of the wrath of her fornication" - the alluring cup that was followed by wrath on account of her fornication.
Of her fornication - Due to her fornication. The word "fornication" here is used to denote spiritual uncleanness; that is, pagan and superstitious rites and observances. The term is often used in the Scriptures as applicable to idolatry and superstition. The general meaning here is, that Rome - papal Rome - would employ all forms of voluptuous allurements to bring the nations to the worship of the beast and his image, and that the "wrath" of God would be poured out on account of these abominations. The design of this verse also is to impart consolation by the assurance that this great enemy - this mighty, formidable, persecuting power - would be entirely overthrown. This is everywhere held up as the brightest hope of the church, for with this will fall its last great enemy, and the grand obstruction to the final triumph of the gospel on earth will be removed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:8: Babylon: Rev 16:19, Rev 17:5, Rev 17:18, Rev 18:2, Rev 18:3, Rev 18:10, Rev 18:11, Rev 18:18-21; Isa 21:9; Jer 51:7, Jer 51:8, Jer 51:64
because: Rev 11:8, Rev 17:2-5, Rev 18:3, Rev 18:10, Rev 18:18, Rev 18:21, Rev 19:2; Jer 51:7; Eze 16:15-22; Nah 3:19
wrath: Rev 13:15-17, Rev 17:6
Geneva 1599
14:8 And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the (a) wrath of her fornication.
(a) Of her fornication, by which God was provoked to wrath.
John Gill
14:8 And there followed another angel,.... A "second", as the Alexandrian copy, the Complutensian edition, and the Syriac version add; and the Arabic version reads, "and the second angel followed"; another set of Gospel ministers, who will immediately follow upon the former, proclaiming the fall of Babylon, which will be brought about through the preaching of the everlasting Gospel. Some think the Waldenses and Albigenses are here designed, who gave a great blow to Babylon, and laid a foundation for her ruin. Others have thought that Luther, and the reformers of his times, are intended, who gave a deadly blow to Babylon, and she has been falling ever since: but to me it appears, that a set of ministers in the spiritual reign of Christ are meant, who will not only signify the fall of Babylon to be certain, and near at hand, but will live to see and declare her actual fall, as follows:
saying, Babylon is fallen, is fallen, that great city; which is to be understood not of the world in general, which will not now be come to an end, for all nations of the world are distinguished from this Babylon in the next clause, and is only represented as a city, though a great one; nor of Babylon in Chaldea, which was fallen many hundreds of years before this vision; nor is there any likelihood of its being restored, nor any reason to believe that it will ever more be the seat of empire over all the nations and kings of the earth, as the Babylon mentioned in this book is, Rev_ 17:5 though undoubtedly the allusion is to that Babylon, and the very words are used which express the fall of it, and are taken from it; see Is 21:9 but this is to be understood of Rome, which all along in this book is called the great city; see Rev_ 11:8 and not of Rome Pagan, for that is fallen already; and the account of the fall of that is given before, at the opening of the sixth seal, and the casting the dragon out of heaven, upon the war there, between Michael and him, though Mr. Daubuz is of opinion that this is here meant; but of Rome Papal, called Babylon the great, Rev_ 16:5 and so the Alexandrian copy, the Vulgate Latin, Syriac and Arabic versions, read here; and the Romish antichrist is so called, because that city was famous for its pride and haughtiness, for its tyranny and cruelty, and for its idolatry; and indeed its name, which signifies "confusion", well agrees with the Papacy, which is a confused mixture of Judaism, Paganism, and Christianity: so Rome is called Babel in some ancient writings of the Jews (o), where some copies read "Babel", others read "Rome"; and Tertullian, who wrote long before the appearance of the Romish antichrist, says (p), with our John, Babylon is a figure of the Roman city: and of this it is said, that it "is fallen, is fallen"; which words are repeated for the certain confirmation of it, as matter of fact; for the fall of antichrist will certainly be in the spiritual reign of Christ, in the Philadelphian church state; See Gill on Rev_ 3:9 now will Babylon come in remembrance before God, and he will pour out the vials of his wrath upon her, and will give men an aversion to her; and through the preaching of the Gospel she will fall, just as the walls of Jericho fell at the sounding of the rams' horns: the reason of which fall will be,
because she made all nations drink of the wine of the wrath of her fornication: by her "fornication" is meant the idolatry of the church of Rome; so the idolatry of Israel and Judah is often expressed in the Old Testament by fornication and whoredoms; see Jer 3:6 and the wine of it designs the alluring methods used to draw into it; such as the riches and honours, and pleasures of this world, promised to men, and the great appearances of holiness and religion, the deceivableness of unrighteousness, the miracles, signs, and lying wonders done by them, by which men are made sottish and stupid, and induced to believe a lie; just as wine intoxicates, and inclines and excites to lust: and by "the wrath" of it is meant either the heat of lust unto it, or the wrath of God against them which is stirred up by it; and now the aggravation of her sin is, that she not only drinks of this wine herself, or commits idolatry, being instigated to it by the allurements of it, though she hereby incurs the displeasure and wrath of God, but she draws all nations into the same idolatrous practices.
(o) Zohar in Numb. fol. 103. 4. & Raya Mchimna, apud ib. in Exod. fol. 49. 3. (p) Adv. Judaeos, c. 9. & Adv. Marcion. l. 3. c. 13.
John Wesley
14:8 And another angel followed, saying, Babylon is fallen - With the overthrow of Babylon, that of all the enemies of Christ, and, consequently, happier times, are connected. Babylon the great - So the city of Rome is called upon many accounts. Babylon was magnificent, strong, proud, powerful. So is Rome also. Babylon was first, Rome afterwards, the residence of the emperors of the world. What Babylon was to Israel of old, Rome hath been both to the literal and spiritual "Israel of God." Hence the liberty of the ancient Jews was connected with the overthrow of the Babylonish empire. And when Rome is finally overthrown, then the people of God will be at liberty.
Whenever Babylon is mentioned in this book, the great is added, to teach us that Rome then commenced Babylon, when it commenced the great city; when it swallowed up the Grecian monarchy and its fragments, Syria in particular; and, in consequence of this, obtained dominion over Jerusalem about sixty years before the birth of Christ. Then it began, but it will not cease to be Babylon till it is finally destroyed. Its spiritual greatness began in the fifth century, and increased from age to age. It seems it will come to its utmost height just before its final overthrow.
Her fornication is her idolatry; invocation of saints and angels; worship of images; human traditions; with all that outward pomp, yea, and that fierce and bloody zeal, wherewith she pretends to serve God. But with spiritual fornication, as elsewhere, so in Rome, fleshly fornication is joined abundantly. Witness the stews there, licensed by the Pope, which are no inconsiderable branch of his revenue. This is fitly compared, to wine, because of its intoxicating nature.
Of this wine she hath, indeed, made all nations drink - More especially by her later missions. We may observe, this making them drink is not ascribed to the beast, but to Babylon. For Rome itself, the Roman inquisitions, congregations, and Jesuits, continually propagate the idolatrous doctrines and practices, with or without the consent of this or that Pope, who himself is not secure from their censure.
Robert Jamieson, A. R. Fausset and David Brown
14:8 another--So Vulgate. But A, B, Syriac, and ANDREAS add, "a second"; "another, a second angel."
Babylon--here first mentioned; identical with the harlot, the apostate Church; distinct from the beast, and judged separately.
is fallen--anticipation of Rev_ 18:2. A, Vulgate, Syriac, and ANDREAS support the second "is fallen." But B, C, and Coptic omit it.
that great city--A, B, C, Vulgate, Syriac, and Coptic omit "city." Then translate, "Babylon the great." The ulterior and exhaustive fulfilment of Is 21:9.
because--So ANDREAS. But A, C, Vulgate, and Syriac read, "which." B and Coptic omit it. Even reading "which," we must understand it as giving the reason of her fall.
all nations--A, B and C read, "all the nations."
the wine of the wrath of her fornication--the wine of the wrath of God, the consequence of her fornication. As she made the nations drunk with the wine of her fornication, so she herself shall be made drunk with the wine of God's wrath.
14:914:9: Եւ ա՛յլ հրեշտակ երրորդ գա՛յր զհետ նոցա՝ եւ ՚ի ձայն մեծ ասէր. Ո՛վ ոք երկրպագեաց գազանին եւ պատկերի նորա, եւ կամ զդրոշմ նշանի՛ նորա ա՛ռ ՚ի ճակատ իւր եւ կամ ՚ի վերայ աջու ձեռին իւրոյ[5255], [5255] Ոմանք. Եւ ասէր ՚ի ձայն մեծ... եւ կամ պատկերի նորա... աջոյ ձեռին իւրում։
9 Եւ մի երրորդ հրեշտակ գալիս էր նրանց յետեւից եւ բարձր ձայնով ասում. «Ով որ երկրպագեց գազանին ու նրա արձանին եւ կամ նրա նշանի դրոշմն առաւ իր ճակատին կամ իր աջ ձեռքի վրայ,
9 Անոնց ետեւէն երրորդ* հրեշտակ մըն ալ եկաւ ու մեծ ձայնով մը ըսաւ. «Ով որ գազանին ու անոր պատկերին երկրպագութիւն ընէ եւ դրոշմը իր ճակատին վրայ կամ իր ձեռքին վրայ ընդունի,
Եւ այլ հրեշտակ երրորդ գայր զհետ նոցա, եւ ի ձայն մեծ ասէր. Ով ոք երկրպագեաց գազանին եւ պատկերի նորա, եւ կամ զդրոշմ նշանի նորա առ ի ճակատ իւր եւ կամ ի վերայ աջոյ ձեռին իւրոյ:

14:9: Եւ ա՛յլ հրեշտակ երրորդ գա՛յր զհետ նոցա՝ եւ ՚ի ձայն մեծ ասէր. Ո՛վ ոք երկրպագեաց գազանին եւ պատկերի նորա, եւ կամ զդրոշմ նշանի՛ նորա ա՛ռ ՚ի ճակատ իւր եւ կամ ՚ի վերայ աջու ձեռին իւրոյ[5255],
[5255] Ոմանք. Եւ ասէր ՚ի ձայն մեծ... եւ կամ պատկերի նորա... աջոյ ձեռին իւրում։
9 Եւ մի երրորդ հրեշտակ գալիս էր նրանց յետեւից եւ բարձր ձայնով ասում. «Ով որ երկրպագեց գազանին ու նրա արձանին եւ կամ նրա նշանի դրոշմն առաւ իր ճակատին կամ իր աջ ձեռքի վրայ,
9 Անոնց ետեւէն երրորդ* հրեշտակ մըն ալ եկաւ ու մեծ ձայնով մը ըսաւ. «Ով որ գազանին ու անոր պատկերին երկրպագութիւն ընէ եւ դրոշմը իր ճակատին վրայ կամ իր ձեռքին վրայ ընդունի,
zohrab-1805▾ eastern-1994▾ western am▾
14:99: И третий Ангел последовал за ними, говоря громким голосом: кто поклоняется зверю и образу его и принимает начертание на чело свое, или на руку свою,
14:9  καὶ ἄλλος ἄγγελος τρίτος ἠκολούθησεν αὐτοῖς λέγων ἐν φωνῇ μεγάλῃ, εἴ τις προσκυνεῖ τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ, καὶ λαμβάνει χάραγμα ἐπὶ τοῦ μετώπου αὐτοῦ ἢ ἐπὶ τὴν χεῖρα αὐτοῦ,
14:9. Καὶ (And) ἄλλος (other) ἄγγελος (a-messenger) τρίτος (third) ἠκολούθησεν (it-pathed-along-unto) αὐτοῖς (unto-them) λέγων (forthing) ἐν (in) φωνῇ (unto-a-sound) μεγάλῃ (unto-great,"Εἴ (If) τις (a-one) προσκυνεῖ (it-kisseth-toward-unto) τὸ (to-the-one) θηρίον (to-a-beastlet) καὶ (and) τὴν (to-the-one) εἰκόνα (to-a-resemblance) αὐτοῦ, (of-it,"καὶ (and) λαμβάνει (it-taketh) χάραγμα (to-a-graving-to) ἐπὶ (upon) τοῦ (of-the-one) μετώπου (of-looked-with) αὐτοῦ (of-it) ἢ (or) ἐπὶ (upon) τὴν (to-the-one) χεῖρα (to-a-hand) αὐτοῦ, (of-it,"
14:9. et alius angelus tertius secutus est illos dicens voce magna si quis adoraverit bestiam et imaginem eius et acceperit caracterem in fronte sua aut in manu suaAnd the third angel followed them, saying with a loud voice: If any man shall adore the beast and his image and receive his character in his forehead or in his hand,
9. And another angel, a third, followed them, saying with a great voice, If any man worshippeth the beast and his image, and receiveth a mark on his forehead, or upon his hand,
14:9. And the third Angel followed them, saying with a great voice: “If anyone has worshiped the beast, or his image, or has received his character on his forehead or on his hand,
14:9. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive [his] mark in his forehead, or in his hand,
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive [his] mark in his forehead, or in his hand:

9: И третий Ангел последовал за ними, говоря громким голосом: кто поклоняется зверю и образу его и принимает начертание на чело свое, или на руку свою,
14:9  καὶ ἄλλος ἄγγελος τρίτος ἠκολούθησεν αὐτοῖς λέγων ἐν φωνῇ μεγάλῃ, εἴ τις προσκυνεῖ τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ, καὶ λαμβάνει χάραγμα ἐπὶ τοῦ μετώπου αὐτοῦ ἢ ἐπὶ τὴν χεῖρα αὐτοῦ,
14:9. et alius angelus tertius secutus est illos dicens voce magna si quis adoraverit bestiam et imaginem eius et acceperit caracterem in fronte sua aut in manu sua
And the third angel followed them, saying with a loud voice: If any man shall adore the beast and his image and receive his character in his forehead or in his hand,
14:9. And the third Angel followed them, saying with a great voice: “If anyone has worshiped the beast, or his image, or has received his character on his forehead or on his hand,
14:9. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive [his] mark in his forehead, or in his hand,
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:9: And the third angel followed - Bishop Bale considers these three angels as three descriptions of preachers, who should bear their testimony against the corruptions of the papal Church.
The beast and his image - See the notes on18 (note).
Mark in his forehead - Such as the sectarial marks of the idolatrous Hindoos, as has been observed before.
Albert Barnes: Notes on the Bible - 1834
14:9: And the third angel followed them - This was a new vision designed to represent the removal of all the obstructions to the final pRev_alence of the gospel. We are not necessarily to suppose that this event would succeed those mentioned before in the order of time, though this would be the natural construction. The design of this is to show that the worshippers of the beast and his image would be certainly and finally destroyed.
Saying with a loud voice - Making a loud proclamation. Rev 14:7.
If any man worship the beast and his image - See the notes on Rev 13:4, Rev 13:8, Rev 13:12, Rev 13:15. This declaration is universal, affirming of all who thus render idolatrous Rev_erence to the power represented by the beast and his image that they should drink of the wine of the wrath of God. The general meaning is, that they were guilty of idolatry of a gross form; and wheRev_er this existed they who were guilty of it would come under the denunciations in the Scriptures against idolaters. And why should not such denunciations fall on idolaters under the papacy as well as on others? Is it not true that there is as real idolatry there as in the pagan world? Is not the idolatry as gross and debasing? Is it not attended with as real corruption in the heart and the life? Is it not encompassed with as many things to inflame the passions, corrupt the morals, and alienate the soul from God? And is it not all the worse for being a perversion of Christianity, and practiced under the forms of the religion of the Saviour? On what principle should idolatry be denounced and condemned anywhere if it is not in papal Rome? Compare the notes on Th2 2:4.
And receive his mark in his forehead or in his hand - See the notes on Rev 13:16. The word "receive" here implies that there was, on their part, some degree of voluntariness: it was not a mark impressed by force, but a mark received. This is true in respect to all idolatry; and this lays the ground for condemnation. Whatever art is used to induce people to worship the beast and his image, it is still true that the worshippers are voluntary, and that, being voluntary, it is right that they should be treated as such. It is on this ground only that any idolaters, or any sinners of any kind, can be, in the proper sense of that term, published.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:9: the third: Rev 14:6-8; Jer 44:4
If: Rev 14:11, Rev 13:3-6, Rev 13:11-17
Geneva 1599
14:9 And the third angel followed them, saying with a loud voice, (7) If any man worship the beast and his image, and receive [his] mark in his forehead, or in his hand,
(7) That is, will not worship God alone, but will transfer his divine honour to this beast, whether he do it with his heart, or counterfeiting in show. "For he (says Christ) that denies me before men, him will I deny before my Father and his angels" (Mt 10:32). This is the voice of the holy ministry, which at this time is used of the holy and faithful servants of God. For having now sufficiently found out the public obstinacy of Babylon, they no longer work to speak out against the same: but to save some particular members by terror (as Jude speaks) and to pluck them out of the flame: or else lead them away by vehement commiseration of their state, they set before them eternal death into which they rush unaware, unless they return to God in time, but the godly who are of their own flock, they exhort to patience, obedience and faith to others.
John Gill
14:9 And the third angel followed them,.... The two preceding ones, and that very quickly; by whom is meant not Luther, and his associates in the Reformation, as some think; nor his successors, or the ministers of the Gospel in general from his time till Christ's second coming, as others have thought; but a set of Gospel ministers in the spiritual reign of Christ: the first set of them publish the everlasting Gospel, which leads on to the ruin of antichrist; the second set proclaim the downfall of Rome, and this third set denounce the wrath of God upon all that have professed the Popish religion:
saying with a loud voice; as the first angel did, with like authority and vehemence, in order to strike terror, and express indignation:
if any man worship the beast and his image; give in to the idolatries of the church of Rome, and embrace, maintain, and defend the Popish religion, which bears a resemblance to the worship of the Heathens, and is the very image of Rome Pagan; see Rev_ 13:4
and receive his mark in his forehead, or in his hand; openly profess Popery, and swear allegiance to the man of sin, and do all they can to support his interest; see Rev_ 13:16.
John Wesley
14:9 And a third angel followed - At no great distance of time. Saying, If any one worship the wild beast - This worship consists, partly in an inward submission, a persuasion that all who are subject to Christ must be subject to the beast or they cannot receive the influences of divine grace, or, as their expression is, there is no salvation out of their church; partly in a suitable outward reverence to the beast himself, and consequently to his image.
Robert Jamieson, A. R. Fausset and David Brown
14:9 A, B, C, and ANDREAS read, "another, a third angel." Compare with this verse Rev_ 13:15-16.
14:1014:10: այնպիսին արբցէ՛ ՚ի բաժակէ ցասմանն Աստուծոյ՝ արկելոյ յանապակէ բարկութեան բաժակին. եւ տանջեսցի՛ հրով եւ ծծմբով առաջի Աստուծոյ եւ Գառինն:
10 այդպիսին պիտի խմի Աստծու ցասման բաժակից, որ անխառն լցուած է նրա բարկութեան բաժակի մէջ, եւ նա պիտի տանջուի, հրով եւ ծծմբով, Աստծու ու Գառան առաջ:
10 Անիկա Աստուծոյ սրտմտութեան գինիէն պիտի խմէ, որ անխառն լեցուած է անոր բարկութեանը գաւաթին մէջ եւ կրակով ու ծծումբով պիտի տանջուի սուրբ հրեշտակներուն առջեւ ու Գառնուկին առջեւ։
այնպիսին արբցէ ի բաժակէ ցասմանն Աստուծոյ, արկելոյ յանապակէ բարկութեան բաժակին, եւ տանջեսցի հրով եւ ծծմբով առաջի [185]Աստուծոյ եւ Գառինն:

14:10: այնպիսին արբցէ՛ ՚ի բաժակէ ցասմանն Աստուծոյ՝ արկելոյ յանապակէ բարկութեան բաժակին. եւ տանջեսցի՛ հրով եւ ծծմբով առաջի Աստուծոյ եւ Գառինն:
10 այդպիսին պիտի խմի Աստծու ցասման բաժակից, որ անխառն լցուած է նրա բարկութեան բաժակի մէջ, եւ նա պիտի տանջուի, հրով եւ ծծմբով, Աստծու ու Գառան առաջ:
10 Անիկա Աստուծոյ սրտմտութեան գինիէն պիտի խմէ, որ անխառն լեցուած է անոր բարկութեանը գաւաթին մէջ եւ կրակով ու ծծումբով պիտի տանջուի սուրբ հրեշտակներուն առջեւ ու Գառնուկին առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1010: тот будет пить вино ярости Божией, вино цельное, приготовленное в чаше гнева Его, и будет мучим в огне и сере пред святыми Ангелами и пред Агнцем;
14:10  καὶ αὐτὸς πίεται ἐκ τοῦ οἴνου τοῦ θυμοῦ τοῦ θεοῦ τοῦ κεκερασμένου ἀκράτου ἐν τῶ ποτηρίῳ τῆς ὀργῆς αὐτοῦ, καὶ βασανισθήσεται ἐν πυρὶ καὶ θείῳ ἐνώπιον ἀγγέλων ἁγίων καὶ ἐνώπιον τοῦ ἀρνίου.
14:10. καὶ (and) αὐτὸς (it) πίεται ( it-shall-drink ) ἐκ ( out ) τοῦ ( of-the-one ) οἴνου ( of-a-wine ) τοῦ (of-the-one) θυμοῦ (of-a-passion) τοῦ (of-the-one) θεοῦ (of-a-Deity) τοῦ (of-the-one) κεκερασμένου ( of-having-had-come-to-be-en-mixed ) ἀκράτου ( of-un-mixed ) ἐν (in) τῷ ( unto-the-one ) ποτηρίῳ ( unto-a-drinkerlet ) τῆς ( of-the-one ) ὀργῆς ( of-a-stressing ) αὐτοῦ , ( of-it ,"καὶ (and) βασανισθήσεται (it-shall-be-abraded-to) ἐν (in) πυρὶ ( unto-a-fire ) καὶ ( and ) θείῳ ( unto-a-sulphur ) ἐνώπιον (in-looked) ἀγγέλων (of-messengers) ἁγίων ( of-hallow-belonged ) καὶ (and) ἐνώπιον (in-looked) τοῦ (of-the-one) ἀρνίου. (of-a-Lamblet)
14:10. et hic bibet de vino irae Dei qui mixtus est mero in calice irae ipsius et cruciabitur igne et sulphure in conspectu angelorum sanctorum et ante conspectum agniHe also shall drink of the wine of the wrath of God, which is mingled with pure wine in the cup of his wrath: and shall be tormented with fire and brimstone in the sight of the holy angels and in the sight of the Lamb.
10. he also shall drink of the wine of the wrath of God, which is prepared unmixed in the cup of his anger; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
14:10. he shall drink also from the wine of the wrath of God, which has been mixed with strong wine in the cup of his wrath, and he shall be tortured with fire and sulphur in the sight of the holy Angels and before the sight of the Lamb.
14:10. The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

10: тот будет пить вино ярости Божией, вино цельное, приготовленное в чаше гнева Его, и будет мучим в огне и сере пред святыми Ангелами и пред Агнцем;
14:10  καὶ αὐτὸς πίεται ἐκ τοῦ οἴνου τοῦ θυμοῦ τοῦ θεοῦ τοῦ κεκερασμένου ἀκράτου ἐν τῶ ποτηρίῳ τῆς ὀργῆς αὐτοῦ, καὶ βασανισθήσεται ἐν πυρὶ καὶ θείῳ ἐνώπιον ἀγγέλων ἁγίων καὶ ἐνώπιον τοῦ ἀρνίου.
14:10. et hic bibet de vino irae Dei qui mixtus est mero in calice irae ipsius et cruciabitur igne et sulphure in conspectu angelorum sanctorum et ante conspectum agni
He also shall drink of the wine of the wrath of God, which is mingled with pure wine in the cup of his wrath: and shall be tormented with fire and brimstone in the sight of the holy angels and in the sight of the Lamb.
14:10. he shall drink also from the wine of the wrath of God, which has been mixed with strong wine in the cup of his wrath, and he shall be tortured with fire and sulphur in the sight of the holy Angels and before the sight of the Lamb.
14:10. The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:10: The wine of the wrath of God - As they have drunk the intoxicating wine of idolatry or spiritual fornication, they shall now drink the wine of God's wrath, which is poured out into the cup of his indignation. This is an allusion to the poisoned cup, which certain criminals were obliged to drink, on which ensued speedy death. See on Heb 2:9 (note).
Shall be tormented with fire and brimstone - An allusion to the punishment of Sodom and Gomorrha for their unnatural crimes.
Presence of the holy angels, and - of the Lamb - These being the instruments employed in their destruction; the Lamb - the Lord Jesus Christ, acting as judge.
Albert Barnes: Notes on the Bible - 1834
14:10: The same shall drink of the wine of the wrath of God - See notes on Rev 14:8. The "wine of the wrath of God" is the cup in the hand of the Lord, which, when drunk, makes them reel and fall. The image would seem to have been taken from the act of holding out a cup of poison to a condemned man that he might drink and die. See the sentiment here expressed illustrated in the notes on Isa 51:17.
Which is poured out without mixture - Without being diluted with water - that is, in its full strength. In other words, there would be no mitigation of the punishment.
Into the cup of his indignation - The cup held in his hand, and given them to drink. This is expressive of his indignation, as it causes them to reel and fall. The sentiment here is substantially the same, though in another form, as what is expressed in Th2 2:12. See the notes on that verse.
And he shall be tormented - Shall be punished in a manner that would be well represented by being burned with fire and brimstone. On the meaning of this word see the notes on Rev 9:5; Rev 11:10. Compare also Rev 18:7, Rev 18:10, Rev 18:15; Rev 20:10; Mat 8:29; Mar 5:7; Luk 8:28. The word commonly denotes "severe torture."
With fire and brimstone - As if with burning sulphur. See the notes on Luk 17:28-30. Compare Psa 11:6; Job 18:15; Isa 30:33; Eze 38:22. The imagery is taken from the destruction of Sodom and Gomorrah, Gen 19:24. The common representation of the punishment of the wicked is, that it will be in the manner here represented, Mat 5:22; Mat 13:42; Mat 18:9; Mat 25:41; Mar 9:44-48; Pe2 3:7; Jde 1:7; Rev 20:14. Compare the Mat 5:22 note; Mar 9:44 note.
In the presence of the holy angels - This may mean either:
(a) that the angels will be present at their condemnation Mat 25:31, or.
(b) that the punishment will be actually witnessed by the angels, as it is most probable it will be. Compare Isa 66:24; Luk 16:23-26.
And in the presence of the Lamb - The Lamb of God - the final Judge. This also may mean either that the condemnation will occur in his presence, or that the punishment will be under his eye. Both of these things will be true in regard to him; and it will be no small aggravation of the punishment of the wicked, that it will occur in the very presence of their slighted and rejected Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:10: drink: Rev 16:19, Rev 18:3; Job 21:20; Psa 11:6, Psa 60:3, Psa 75:8; Isa 29:9, Isa 51:17, Isa 51:21, Isa 51:22; Jer 25:15-17, Jer 25:27, Jer 51:57
into: Rev 18:6; Psa 73:10; Isa 51:17; Jer 49:12; Lam 4:21; Hab 2:16; Mat 20:22; Mat 26:39
be: Rev 9:17, Rev 9:18, Rev 19:20, Rev 20:10, Rev 21:8; Gen 19:24; Deu 29:23; Job 18:15; Psa 11:6; Isa 30:33, Isa 34:9; Mat 25:41; Jde 1:7
in the: Psa 37:34, Psa 52:6, Psa 91:8; Eze 20:48; Mat 13:41, Mat 13:42, Mat 13:49, Mat 13:50; Th2 1:8, Th2 1:9
John Gill
14:10 The same shall drink of the wine of the wrath of God,.... Which is a just punishment for their sin; that as such have drank of the wine of the wrath of Rome's fornication, Rev_ 14:8 so they shall now drink of the wine of God's wrath; it is usual in Scripture to express the punishment God inflicts upon wicked men by his wrath, and by the wine cup of his fury; and their suffering such punishment, by their drinking of it; see Jer 25:15 so , "the wine of wrath", is a phrase used by the Jews (q):
which is poured out without mixture, into the cup of his indignation; sometimes called a cup of fury and of trembling, Is 51:17 and is sometimes said to be full of mixture, Ps 75:8 of various ingredients of wrath and fury; and the words may be rendered here, "which is mixed without mixture": and though it seems to carry in it a contradiction, yet is true in different senses; it may be said to be mixed as wine with various sorts, which is the stronger, and sooner inebriates and intoxicates; or in allusion to the cup the Jews gave to malefactors, to stupefy them, when going to execution, which had various things put in it for that purpose; See Gill on Mk 15:23 and so designs the several ingredients in the cup of divine indignation, or the several ways in which God expresses his wrath; and yet it is without mixture; it is judgment without mercy, pure wrath, without the least allay; not so much as a drop of cold water granted, or the least your shown, or any mitigation of fury for a moment:
and he shall be tormented with fire and brimstone: in allusion to the destruction of Sodom and Gomorrah, which are now a burning and a sulphurous lake, called Asphaltites, and is an example, pattern, and similitude of the vengeance of eternal fire, Jude 1:7 and hence the beast and false prophet are said to be cast into such a lake, Rev_ 19:20 and here their followers will be punished; which is expressive of the horrible torments of hell, and the dreadful punishment of the antichristian party there; see Ps 11:6 and what will aggravate their misery is, that it will be
in the presence of the holy angels, and in the presence of the Lamb; the latter will be their Judge, and will condemn them to everlasting burnings, and pronounce the sentence on them; and the former will be the executioners of it; they will gather them out, and sever them from the righteous, and cast them into the furnace of fire, and will be spectators of their punishment, and rejoice at it; and the sight of their power and glory will increase the torment of the sufferers.
(q) Zohar in Gen. fol. 51. 4.
John Wesley
14:10 He shall drink - With Babylon, Rev_ 16:19. And shall be tormented - With the beast, Rev_ 20:10. In all the scripture there is not another so terrible threatening as this. And God by this greater fear arms his servants against the fear of the beast. The wrath of God, which is poured unmixed - Without any mixture of mercy; without hope. Into the cup of his indignation - And is no real anger implied in all this? O what will not even wise men assert, to serve an hypothesis!
Robert Jamieson, A. R. Fausset and David Brown
14:10 The same--Greek, "he also," as the just and inevitable retribution.
wine of . . . wrath of God-- (Ps 75:8).
without mixture--whereas wine was so commonly mixed with water that to mix wine is used in Greek for to pour out wine; this wine of God's wrath is undiluted; there is no drop of water to cool its heat. Naught of grace or hope is blended with it. This terrible threat may well raise us above the fear of man's threats. This unmixed cup is already mingled and prepared for Satan and the beast's followers.
indignation--Greek, "orges," "abiding wrath," But the Greek for "wrath" above (Greek, "thumou") is boiling indignation, from (Greek, "thuo") a root meaning "to boil"; this is temporary ebullition of anger; that is lasting [AMMONIUS], and accompanied with a purpose of vengeance [ORIGEN on Ps 2:5].
tormented . . . in the presence of . . . angels-- (Ps 49:14; Ps 58:10; Ps 139:21; Is 66:24). God's enemies are regarded by the saints as their enemies, and when the day of probation is past, their mind shall be so entirely one with God's, that they shall rejoice in witnessing visibly the judicial vindication of God's righteousness in sinners' punishment.
14:1114:11: Եւ ծուխ նոցա ելցէ՛ յաւիտեանս յաւիտենից. եւ ո՛չ ունին հանգիստ՝ որք երկի՛ր պագին գազանին ՚ի տուէ եւ ՚ի գիշերի. եւ որք երկիր պագին պատկերին, եւ առին զդրոշմ եւ զանուն նորա:
11 Եւ նրանց ծուխը պիտի բարձրանայ յաւիտեանս յաւիտենից. եւ գիշեր ու ցերեկ հանգիստ չպիտի ունենան նրանք, ովքեր երկրպագեցին գազանին, երկրպագեցին արձանին եւ առան նրա դրոշմն ու անունը»:
11 Անոնց տանջանքին ծուխը պիտի ելլէ յաւիտեանս յաւիտենից եւ ցորեկ ու գիշեր հանգստութիւն պիտի չունենան անոնք՝ որ գազանին ու անոր պատկերին երկրպագութիւն կ’ընեն եւ անոր անուանը դրոշմը կ’ընդունին։
Եւ ծուխ [186]նոցա ելցէ`` յաւիտեանս յաւիտենից. եւ ոչ ունին [187]հանգիստ որք երկիր պագին գազանին ի տուէ եւ ի գիշերի, եւ որք երկիր պագին պատկերին, եւ առին զդրոշմ եւ զանուն նորա:

14:11: Եւ ծուխ նոցա ելցէ՛ յաւիտեանս յաւիտենից. եւ ո՛չ ունին հանգիստ՝ որք երկի՛ր պագին գազանին ՚ի տուէ եւ ՚ի գիշերի. եւ որք երկիր պագին պատկերին, եւ առին զդրոշմ եւ զանուն նորա:
11 Եւ նրանց ծուխը պիտի բարձրանայ յաւիտեանս յաւիտենից. եւ գիշեր ու ցերեկ հանգիստ չպիտի ունենան նրանք, ովքեր երկրպագեցին գազանին, երկրպագեցին արձանին եւ առան նրա դրոշմն ու անունը»:
11 Անոնց տանջանքին ծուխը պիտի ելլէ յաւիտեանս յաւիտենից եւ ցորեկ ու գիշեր հանգստութիւն պիտի չունենան անոնք՝ որ գազանին ու անոր պատկերին երկրպագութիւն կ’ընեն եւ անոր անուանը դրոշմը կ’ընդունին։
zohrab-1805▾ eastern-1994▾ western am▾
14:1111: и дым мучения их будет восходить во веки веков, и не будут иметь покоя ни днем, ни ночью поклоняющиеся зверю и образу его и принимающие начертание имени его.
14:11  καὶ ὁ καπνὸς τοῦ βασανισμοῦ αὐτῶν εἰς αἰῶνας αἰώνων ἀναβαίνει, καὶ οὐκ ἔχουσιν ἀνάπαυσιν ἡμέρας καὶ νυκτός, οἱ προσκυνοῦντες τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ, καὶ εἴ τις λαμβάνει τὸ χάραγμα τοῦ ὀνόματος αὐτοῦ.
14:11. καὶ ( And ) ὁ ( the-one ) καπνὸς ( a-smoke ) τοῦ (of-the-one) βασανισμοῦ (of-an-abrading-of) αὐτῶν (of-them) εἰς ( into ) αἰῶνας ( to-ages ) αἰώνων (of-ages) ἀναβαίνει , ( it-steppeth-up ,"καὶ (and) οὐκ (not) ἔχουσιν (they-hold) ἀνάπαυσιν (to-a-ceasing-up) ἡμέρας ( of-a-day ) καὶ ( and ) νυκτός , ( of-a-night ,"οἱ (the-ones) προσκυνοῦντες ( kissing-toward-unto ) τὸ (to-the-one) θηρίον (to-a-beastlet) καὶ (and) τὴν (to-the-one) εἰκόνα (to-a-resemblance) αὐτοῦ, (of-it,"καὶ (and) εἴ (if) τις (a-one) λαμβάνει (it-taketh) τὸ (to-the-one) χάραγμα (to-a-graving-to) τοῦ (of-the-one) ὀνόματος (of-a-name) αὐτοῦ. (of-it)
14:11. et fumus tormentorum eorum in saecula saeculorum ascendit nec habent requiem die ac nocte qui adoraverunt bestiam et imaginem eius et si quis acceperit caracterem nominis eiusAnd the smoke of their torments, shall ascend up for ever and ever: neither have they rest day nor night, who have adored the beast and his image and whoever receiveth the character of his name.
11. and the smoke of their torment goeth up for ever and ever; and they have no rest day and night, they that worship the beast and his image, and whoso receiveth the mark of his name.
14:11. And the smoke of their torments shall ascend forever and ever. And they shall have no rest, day or night, those who have worshiped the beast or his image, or who have received the character of his name.”
14:11. And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name:

11: и дым мучения их будет восходить во веки веков, и не будут иметь покоя ни днем, ни ночью поклоняющиеся зверю и образу его и принимающие начертание имени его.
14:11  καὶ ὁ καπνὸς τοῦ βασανισμοῦ αὐτῶν εἰς αἰῶνας αἰώνων ἀναβαίνει, καὶ οὐκ ἔχουσιν ἀνάπαυσιν ἡμέρας καὶ νυκτός, οἱ προσκυνοῦντες τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ, καὶ εἴ τις λαμβάνει τὸ χάραγμα τοῦ ὀνόματος αὐτοῦ.
14:11. et fumus tormentorum eorum in saecula saeculorum ascendit nec habent requiem die ac nocte qui adoraverunt bestiam et imaginem eius et si quis acceperit caracterem nominis eius
And the smoke of their torments, shall ascend up for ever and ever: neither have they rest day nor night, who have adored the beast and his image and whoever receiveth the character of his name.
14:11. And the smoke of their torments shall ascend forever and ever. And they shall have no rest, day or night, those who have worshiped the beast or his image, or who have received the character of his name.”
14:11. And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Мучения грешников будут постоянны; им не будет перерыва, и поклонявшийся зверю грешник, мучимый изо дня в день, не будет иметь ни одной минуты успокоения, ни малейшего времени, свободного от этих мучений.
Adam Clarke: Commentary on the Bible - 1831
14:11: The smoke of their torment - Still an allusion to the destruction of Sodom and Gomorrha.
Albert Barnes: Notes on the Bible - 1834
14:11: And the smoke of their torment - The smoke proceeding from their place of torment. This language is probably derived from the account of the destruction of Sodom and Gomorrah, Gen 19:28; "And he (Abraham) looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and lo, the smoke of the country went up as the smoke of a furnace." The destruction of these cities is regarded as an emblem of the destruction of the wicked, and the smoke that ascended from them as a representation of what ascends from the place where the wicked suffer foRev_er. See the notes on Jde 1:7.
Ascendeth up - Continually rises from that world of woe.
For ever and ever - See the notes on Jde 1:7. This does not indeed affirm that their individual sufferings would be eternal, since it is only a declaration that "the smoke of their torment ascends," but it is such language as would be used on the supposition that they would suffer foRev_er, and as can be explained only on that supposition. It implies that their torments continued, and were the cause of that ascending smoke; that is, that they were tormented while it ascended; and, as this is declared to be "foRev_er and ever," it implies that the sufferings of the wicked will be eternal: and this is such language as would not, and could not have been used in a Revelation from God, unless the punishment of the wicked is eternal. Compare the notes on Mat 25:46.
And they have no rest day nor night - "Day and night" include all time; and hence, the phrase is used to denote perpetuity - "always." The meaning here is, that they never have any rest - any interval of pain. This is stated as a circumstance strongly expressive of the severity of their torment. Here, rest comes to the sufferer. The prisoner in his cell lies down on his bed, though hard, and sleeps; the overworked slave has also intervals of sleep; the eyes of the mourner are locked in repose, and for moments, if not hours, he forgets his sorrows; no pain that we endure on earth can be so certain and prolonged that nature will not, sooner or later, find the luxury of sleep, or will find rest in the grave. But it will be one of the bitterest ingredients in the cup of woe, in the world of despair, that this luxury will be denied foRev_er, and that they who enter that gloomy prison sleep no more, never know the respite of a moment, never even lose the consciousness of their heavy doom. Oh how different from the condition of sufferers here! And oh how sad and strange that any of our race will persevere in sin, and go down to those unmitigated and unending sorrows!
Who worship the beast and his image - See the notes on Rev 13:4, Rev 13:15.
And whosoever receiveth the mark of his name - See the notes on Rev 13:17. The meaning here is, that such worshippers will receive the punishment which other idolaters and sinners do. No exception will be made in favor of an idolater, though he worships idols under the forms of an abused Christianity; none will be made in favor of a sinner because he practiced iniquity under the garb of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:11: smoke: Rev 18:18, Rev 19:3; Gen 19:28; Isa 33:14, Isa 34:10; Joe 2:30; Luk 16:23
for: Rev 4:9, Rev 4:10, Rev 5:13, Rev 5:14, Rev 7:12, Rev 11:15, Rev 20:10, Rev 22:5; Exo 15:18; Psa 10:16, Psa 145:1; Mat 25:41, Mat 25:46; Heb 1:8
no: Deu 28:65; Isa 57:20; Mat 11:28; Mar 9:43-49; Luk 16:24
John Gill
14:11 And the smoke of their torment ascendeth up for ever and ever,.... That is, the smoke of that fire which torments them will for ever arise; or, in other words, there will be no end of their torment; hence their misery is called everlasting fire, everlasting punishment, and everlasting destruction, Mt 25:41 and smoke being very troublesome and distressing, is mentioned to set forth the very uncomfortable state of the wicked; and so it is used by Jewish writers: hence we read of , "the smoke of hell" (r), with which the eyes of the wicked will be filled in the world to come:
and they have no rest, day nor night; the fire of divine wrath which tortures them is never quenched, and the worm of conscience which gnaws them never dies: this is directly contrary to a notion of the Jews, that the wicked in hell have rest sometimes; they talk of angels blowing away the smoke from them, so that they have rest an hour and a half; and which they say they have three times a day, and whenever Israel says Amen, let his great name be blessed (s); and particularly that hell fire never burns on the sabbath day, nor does the smoke of it ascend then, and that the wicked have always rest on that days (t); though sometimes they contradict themselves, and say they never have any rest (u), which is the truth:
who worship the beast and his image, and whosoever receiveth the mark of his name; that is, whoever are the followers of antichrist, or the professors of the Popish religion; so far is salvation from being in the church of Rome, and only there, that there is none in it; and whoever live and die in the profession of Popery, shall surely be damned as this passage is true.
(r) Targum in Psal. xxxvii. 20. T. Bab. Bava Bathra, fol. 75. 1. Caphtor, fol. 109. 1. (s) Zohar in Gen. fol. 47. 4. (t) Zohar in Exod. fol. 36. 4. & in Lev. fol. 45. 3. & in Deut. fol. 115. 3. T. Bab. Sanhedrin, fol. 65. 2. Yalkut Simeoni, par. 2. fol. 149. 1. Nishmat Chayim, fol. 39. 1. (u) Zohar in Exod. fol. 62. 3. T. Bab. Sabbat, fol. 152. 2.
John Wesley
14:11 And the smoke - From the fire and brimstone wherein they are tormented. Ascendeth for ever and ever - God grant thou and I may never try the strict, literal eternity of this torment!
Robert Jamieson, A. R. Fausset and David Brown
14:11 for ever and ever--Greek, "unto ages of ages."
no rest day nor night--Contrast the very different sense in which the same is said of the four living creatures in heaven, "They rest not day and night, saying, Holy, holy, holy"; yet they do "rest" in another sense; they rest from sin and sorrow, weariness and weakness, trial and temptation (Rev_ 14:13); the lost have no rest from sin and Satan, terror, torment, and remorse.
14:1214:12: Եւ համբերութիւն սրբոցն աստ է. ա՛յս որք պահեն զպատուիրանս Աստուծոյ, եւ զհաւատս Յիսուսի:
12 Եւ այստե՛ղ է ահա սրբերի համբերութիւնը, որոնք պահում են Աստծու պատուիրանները եւ Յիսուսի հանդէպ իրենց հաւատը:
12 Հոս է սուրբերուն համբերութիւնը, որոնք* Աստուծոյ պատուիրանքները ու Յիսուսին հաւատքը կը պահեն»։
Եւ համբերութիւն սրբոցն աստ է. [188]այս` որք պահեն զպատուիրանս Աստուծոյ եւ զհաւատս Յիսուսի:

14:12: Եւ համբերութիւն սրբոցն աստ է. ա՛յս որք պահեն զպատուիրանս Աստուծոյ, եւ զհաւատս Յիսուսի:
12 Եւ այստե՛ղ է ահա սրբերի համբերութիւնը, որոնք պահում են Աստծու պատուիրանները եւ Յիսուսի հանդէպ իրենց հաւատը:
12 Հոս է սուրբերուն համբերութիւնը, որոնք* Աստուծոյ պատուիրանքները ու Յիսուսին հաւատքը կը պահեն»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1212: Здесь терпение святых, соблюдающих заповеди Божии и веру в Иисуса.
14:12  ὧδε ἡ ὑπομονὴ τῶν ἁγίων ἐστίν, οἱ τηροῦντες τὰς ἐντολὰς τοῦ θεοῦ καὶ τὴν πίστιν ἰησοῦ.
14:12. Ὧδε (Unto-which-moreover) ἡ (the-one) ὑπομονὴ (a-staying-under) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) ἐστίν, (it-be) οἱ (the-ones) τηροῦντες ( keeping-unto ) τὰς (to-the-ones) ἐντολὰς (to-finishings-in) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) τὴν (to-the-one) πίστιν (to-a-trust) Ἰησοῦ. (of-an-Iesous)
14:12. hic patientia sanctorum est qui custodiunt mandata Dei et fidem IesuHere is the patience of the saints, who keep the commandments of God and the faith of Jesus.
12. Here is the patience of the saints, they that keep the commandments of God, and the faith of Jesus.
14:12. Here is the patient endurance of the Saints, those who keep the commandments of God and the faith of Jesus.
14:12. Here is the patience of the saints: here [are] they that keep the commandments of God, and the faith of Jesus.
Here is the patience of the saints: here [are] they that keep the commandments of God, and the faith of Jesus:

12: Здесь терпение святых, соблюдающих заповеди Божии и веру в Иисуса.
14:12  ὧδε ἡ ὑπομονὴ τῶν ἁγίων ἐστίν, οἱ τηροῦντες τὰς ἐντολὰς τοῦ θεοῦ καὶ τὴν πίστιν ἰησοῦ.
14:12. hic patientia sanctorum est qui custodiunt mandata Dei et fidem Iesu
Here is the patience of the saints, who keep the commandments of God and the faith of Jesus.
14:12. Here is the patient endurance of the Saints, those who keep the commandments of God and the faith of Jesus.
14:12. Here is the patience of the saints: here [are] they that keep the commandments of God, and the faith of Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: В угрозе грешникам страшными наказаниями святые должны почерпать для себя утешение и ободрение, преодолевать малодушие при своем постоянном исповедании христианской веры среди антихристианских гонений и питать твердую надежду, что эти гонения скоро кончатся.
Adam Clarke: Commentary on the Bible - 1831
14:12: Here is the patience of the saints - Here the faith of the true Christians shall be proved; they will follow the Lamb whithersoever he goeth, they keep the commandments of God, and are steadfast in the faith of our Lord Jesus Christ. Sometimes ἡ ὑπομονη, patience or perseverance, is taken for the reward of these virtues; the text therefore may be thus understood: Here is the reward of the perseverance of the true Christians; for although they die for the testimony of Jesus, yet they shall be unutterably blessed. See the next verse.
Albert Barnes: Notes on the Bible - 1834
14:12: Here is the patience of the saints - See the notes on Rev 13:10.
Here are they that keep the commandments of God - That is, in exercising such patience. Those who exercise that "patience" in these long-continued persecutions and trials, will show that they belong to those who keep the commandments of God, and are his true children. Or perhaps the meaning may be, "Here is a disclosure respecting the final destiny of these persecutors, which is adapted to comfort and sustain the saints in the trials which they will endure; an encouragement to constancy in obeying the commands of God, and in evincing the meek faith of the gospel."
And the faith of Jesus - To encourage persevering faith in the Saviour. In these times of trial it will be shown who are the friends of the Saviour; and in the prospect of the certain overthrow of all the enemies of God and his cause, there is a ground of encouragement for continued attachment to him.
The design of this portion of the chapter Rev 14:9-12 is to encourage Christians in their trials by the assurance, that this formidable anti-Christian power would be overthrown, and that all the enemies of God would receive their just doom in the world of despair. Fearful as that doctrine is, and terrible as is the idea of the everlasting suffering of any of the creatures of God, yet the final overthrow of the wicked is necessary to the triumph of truth and holiness, and there is consolation in the belief that religion will ultimately triumph. The desire for its triumph necessarily supposes that the wicked will be overthrown and punished; and indeed it is the aim of all governments, and of all administrations of law, that the wicked shall be overthrown, and that truth and justice shall pRev_ail. What would be more consolatory in a human government than the idea that all the wicked would be arrested and punished as they deserve? For what else is government instituted? For what else do magistrates and police-officers discharge the functions of their office?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:12: is: Rev 13:10
here are: Rev 12:17
the faith: Rev 3:8, Rev 3:10; Ti2 4:7
Geneva 1599
14:12 (8) Here is the patience of the saints: here [are] they that keep the commandments of God, and the faith of Jesus.
(8) The patience, sanctification and justification by faith: the results of which are rest, happiness and eternal glory in the heavenly fellowship of God and his angels.
John Gill
14:12 Here is the patience of the saints,.... That which has required their patience, and about which it has been exercised, what they have been patiently waiting for, namely, the destruction of antichrist; and now it will be come, and patience will have its perfect work; see Rev_ 13:10
here are they that keep the commandments of God; and not the inventions of men, and the traditions of antichrist, but the ordinances of the Gospel, as they were at first delivered, without any adulteration and corruption; and who kept them because they were enjoined by God, and from a principle of love to him, and with a view to his glory: these are distinguished from the worshippers of the beast, and were preserved throughout the apostasy; these are the witnesses who will now be risen, and the remnant of the woman's seed, with whom the dragon made war by the beast: and these are the hundred and forty and four thousand who are before described; these will be in a very glorious and comfortable church state; the word will be purely preached, and the ordinances truly administered, and the doctrines of the Gospel will be heartily embraced and professed: it follows,
and the faith of Jesus; meaning either the grace of faith, of which Jesus is the object, author, and finisher; and which these saints will have from him, and exercise upon him in a very strong and comfortable manner; and which, and the profession of it, they will hold fast to the end; or else the doctrine of faith, concerning the person, office, and grace of Jesus Christ, the faith once delivered to the saints, which they will have contended for, stood fast in, and now will hold in a pure conscience: these seem to be the words of John, declaring the faith, patience, and obedience of the saints of these times.
John Wesley
14:12 Here is the patience of the saints - Seen, in suffering all things rather than receive this mark. Who keep the commandments of God - The character of all true saints; and particularly the great command to believe in Jesus.
Robert Jamieson, A. R. Fausset and David Brown
14:12 Here, &c.--resumed from Rev_ 13:10; see on Rev_ 13:10. In the fiery ordeal of persecution which awaits all who will not worship the beast, the faith and patience of the followers of God and Jesus shall be put to the test, and proved.
patience--Greek, "hupomene," "patient, persevering endurance." The second "here" is omitted in A, B, C, Vulgate, Syriac, Coptic, and PRIMASIUS. Translate, "Here is the endurance of the saints, who keep," &c.
the faith of Jesus--the faith which has Jesus for its object.
14:1314:13: Եւ լուա՛յ ձայն յերկնից՝ որ ասէր ցիս. Գրեա՛. Երանի՛ մեռելոցն որք ՚ի Տէր ննջեցին այժմիկ վաղվաղակի. զայս ասէ Հոգին, քանզի հանգեա՛ն յաշխատութենէ իւրեանց. բայց միայն գործք իւրեանց չոգան զհետ նոցա[5256]:[5256] Ոսկան. Զի միայն գործք իւ՛՛։
13 Եւ երկնքից լսեցի մի ձայն, որ ասում էր ինձ. «Գրի՛ր. երանի՜ այն մեռելներին, որոնք այժմուանից իսկ ննջեցին ի Տէր: Հոգին այս բանն է ասում՝ հանգստացան իրենց տքնութիւնից, եւ միայն իրենց գործերի արդիւնքը հետեւեց իրենց»:
13 Ու երկնքէն ձայն մը լսեցի, որ կ’ըսէր*. «Գրէ՛ Այսուհետեւ երանելի են այն մեռելները՝ որոնք Տէրոջմով կը ննջեն. Այո՛, կ’ըսէ Հոգին, որ իրենց աշխատութենէն հանգչին ու իրենց գործերը իրենց ետեւէն կ’երթան»։
Եւ լուայ ձայն յերկնից որ ասէր ցիս. Գրեա. Երանի մեռելոցն որք ի Տէր ննջեցին` [189]այժմիկ վաղվաղակի``. զայս ասէ Հոգին, քանզի հանգեան յաշխատութենէ իւրեանց. [190]բայց միայն`` գործք իւրեանց չոգան զհետ նոցա:

14:13: Եւ լուա՛յ ձայն յերկնից՝ որ ասէր ցիս. Գրեա՛. Երանի՛ մեռելոցն որք ՚ի Տէր ննջեցին այժմիկ վաղվաղակի. զայս ասէ Հոգին, քանզի հանգեա՛ն յաշխատութենէ իւրեանց. բայց միայն գործք իւրեանց չոգան զհետ նոցա[5256]:
[5256] Ոսկան. Զի միայն գործք իւ՛՛։
13 Եւ երկնքից լսեցի մի ձայն, որ ասում էր ինձ. «Գրի՛ր. երանի՜ այն մեռելներին, որոնք այժմուանից իսկ ննջեցին ի Տէր: Հոգին այս բանն է ասում՝ հանգստացան իրենց տքնութիւնից, եւ միայն իրենց գործերի արդիւնքը հետեւեց իրենց»:
13 Ու երկնքէն ձայն մը լսեցի, որ կ’ըսէր*. «Գրէ՛ Այսուհետեւ երանելի են այն մեռելները՝ որոնք Տէրոջմով կը ննջեն. Այո՛, կ’ըսէ Հոգին, որ իրենց աշխատութենէն հանգչին ու իրենց գործերը իրենց ետեւէն կ’երթան»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1313: И услышал я голос с неба, говорящий мне: напиши: отныне блаженны мертвые, умирающие в Господе; ей, говорит Дух, они успокоятся от трудов своих, и дела их идут вслед за ними.
14:13  καὶ ἤκουσα φωνῆς ἐκ τοῦ οὐρανοῦ λεγούσης, γράψον· μακάριοι οἱ νεκροὶ οἱ ἐν κυρίῳ ἀποθνῄσκοντες ἀπ᾽ ἄρτι. ναί, λέγει τὸ πνεῦμα, ἵνα ἀναπαήσονται ἐκ τῶν κόπων αὐτῶν· τὰ γὰρ ἔργα αὐτῶν ἀκολουθεῖ μετ᾽ αὐτῶν.
14:13. Καὶ (And) ἤκουσα (I-heard) φωνῆς (of-a-sound) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) λεγούσης (of-forthing,"Γράψον (Thou-should-have-scribed," Μακάριοι ( Bless-belonged ) οἱ (the-ones) νεκροὶ ( en-deaded ) οἱ (the-ones) ἐν (in) κυρίῳ (unto-Authority-belonged) ἀποθνήσκοντες ( dying-off ) ἀπ' (off) ἄρτι. (unto-adjusted) ναί, (Yea,"λέγει (it-fortheth,"τὸ (the-one) πνεῦμα, (a-currenting-to,"ἵνα (so) ἀναπαήσονται (they-shall-have-been-ceased-up) ἐκ (out) τῶν (of-the-ones) κόπων (of-fells) αὐτῶν, (of-them,"τὰ (the-ones) γὰρ (therefore) ἔργα (works) αὐτῶν (of-them) ἀκολουθεῖ (it-patheth-along-unto) μετ' (with) αὐτῶν. (of-them)
14:13. et audivi vocem de caelo dicentem scribe beati mortui qui in Domino moriuntur amodo iam dicit Spiritus ut requiescant a laboribus suis opera enim illorum sequuntur illosAnd I heard a voice from heaven, saying to me: Write: Blessed are the dead who die in the Lord. From henceforth now, saith the Spirit, that they may rest from their labours. For their works follow them.
13. And I heard a voice from heaven saying, Write, Blessed are the dead which die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labours; for their works follow with them.
14:13. And I heard a voice from heaven, saying to me: “Write: Blessed are the dead, who die in the Lord, now and hereafter, says the Spirit, so that they may find rest from their labors. For their works follow them.”
14:13. And I heard a voice from heaven saying unto me, Write, Blessed [are] the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.
And I heard a voice from heaven saying unto me, Write, Blessed [are] the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them:

13: И услышал я голос с неба, говорящий мне: напиши: отныне блаженны мертвые, умирающие в Господе; ей, говорит Дух, они успокоятся от трудов своих, и дела их идут вслед за ними.
14:13  καὶ ἤκουσα φωνῆς ἐκ τοῦ οὐρανοῦ λεγούσης, γράψον· μακάριοι οἱ νεκροὶ οἱ ἐν κυρίῳ ἀποθνῄσκοντες ἀπ᾽ ἄρτι. ναί, λέγει τὸ πνεῦμα, ἵνα ἀναπαήσονται ἐκ τῶν κόπων αὐτῶν· τὰ γὰρ ἔργα αὐτῶν ἀκολουθεῖ μετ᾽ αὐτῶν.
14:13. et audivi vocem de caelo dicentem scribe beati mortui qui in Domino moriuntur amodo iam dicit Spiritus ut requiescant a laboribus suis opera enim illorum sequuntur illos
And I heard a voice from heaven, saying to me: Write: Blessed are the dead who die in the Lord. From henceforth now, saith the Spirit, that they may rest from their labours. For their works follow them.
14:13. And I heard a voice from heaven, saying to me: “Write: Blessed are the dead, who die in the Lord, now and hereafter, says the Spirit, so that they may find rest from their labors. For their works follow them.”
14:13. And I heard a voice from heaven saying unto me, Write, Blessed [are] the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Другое утешение святым возвещается новым небесным голосом, который повелевает Иоанну написать: "отныне блаженны мертвые, умирающие в Господе". Повеление говорит о том, что истина этого откровения должна занимать видное место и существенное значение среди других истин, которые уже возвещены ему и которые будут возвещены. Здесь под умирающими разумеются все христиане, которые умирают в истинной вере и в твердой надежде на Его милосердие. Они в самой своей жизни доказывают, что они достойны блаженства, как дара любви Божией, ибо и сами возлюбили Господа, доказывая это исполнением Его заповедей, всею своею христианскою жизнью, которая есть непрестанный труд, непрестанная работа и непрестанное несение креста.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Harvest and the Vintage.A. D. 95.
13 And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. 14 And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. 15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. 16 And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. 17 And another angel came out of the temple which is in heaven, he also having a sharp sickle. 18 And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. 19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. 20 And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.

Here we have the vision of the harvest and vintage, introduced with a solemn preface. Observe,

I. The preface, v. 13. Here note, 1. Whence this prophecy about the harvest came: it came down from heaven, and not from men, and therefore it is of certain truth and great authority. 2. How it was to be preserved and published--by writing; it was to be a matter of record, that the people of God might have recourse to it for their support and comfort upon all occasions. 3. What it principally intended, and that is, to show the blessedness of all the faithful saints and servants of God, both in death and after death: Blessed are the dead that die in the Lord from henceforth, &c. Here observe, (1.) The description of those that are and shall be blessed--such as die in the Lord, either die in the cause of Christ, or rather die in a state of vital union with Christ, such as are found in Christ when death comes. (2.) The demonstration of this blessedness: They rest from their labours, and their works do follow them. [1.] They are blessed in their rest; they rest from all sin, temptation, sorrow, and persecution. There the wicked cease from troubling, there the weary are at rest. [2.] They are blessed in their recompence: Their works follow them; they do not go before them as their title, or price of purchase, but follow them as their evidence of having lived and died in the Lord; and the memory of them will be pleasant, and the reward glorious, far above the merit of all their services and sufferings. [3.] They are happy in the time of their dying, when they have lived to see the cause of God reviving, the peace of the church returning, and the wrath of God falling upon their idolatrous cruel enemies. Such times are good times to die in; they have Simeon's desire: Now, Lord, let thou thy servant depart in peace, for mine eyes have seen thy salvation. And all this is ratified and confirmed by the testimony of the Spirit witnessing with their spirits and with the written word.

II. We have the vision itself, represented by a harvest and a vintage.

1. By a harvest (v. 14, 15), an emblem that sometimes signifies the cutting down of the wicked, when ripe for ruin, by the judgments of God, and sometimes the gathering in of the righteous, when ripe for heaven, by the mercy of God. This seems rather to represent God's judgments against the wicked: and here observe,

(1.) The Lord of the harvest--one so like unto the Son of man that he was the same, even the Lord Jesus, who is described, [1.] By the chariot in which he sat--a white cloud, a cloud that had a bright side turned to the church, how dark soever it might be to the wicked. [2.] By the ensign of his power: On his head was a golden crown, authority to do all that he did and whatsoever he would do. [3.] By the instrument of his providences: In his hand a sharp sickle. [4.] By the solicitations he had from the temple to perform this great work. What he did, he was desired to do by his people; and, though he was resolved to do it, he would for this thing be sought unto by them, and so it should be in return to their prayers.

(2.) The harvest-work, which is, to thrust the sickle into the corn, and reap the field. The sickle is the sword of God's justice; the field is the world; reaping is cutting the inhabitants of the earth down and carrying them off.

(3.) The harvest-time; and this is when the corn is ripe, when the measure of the sin of men is filled up, and they are ripe for destruction. The most inveterate enemies of Christ and his church are not destroyed till by their sin they are ripe for ruin, and then he will spare them no longer; he will thrust in his sickle, and the earth shall be reaped.

2. By a vintage, v. 17. Some think that these two are only different emblems of the same judgment; others that they refer to distinct events of providence before the end of all things. Observe, (1.) To whom this vintage-work was committed--to an angel, another angel that came out from the altar, that is, from the holiest of all in heaven. (2.) At whose request this vintage-work was undertaken: it was, as before, at the cry of an angel out of the temple, the ministers and churches of God on earth. (3.) The work of the vintage, which consists of two parts:-- [1.] The cutting off, and gathering, the clusters of the vine, which were now ripe and ready, fully ripe, v. 18. [2.] Casting these grapes into the wine-press (v. 19); here we are told, First, What was the wine-press: it was the wrath of God, the fire of his indignation, some terrible calamity, very probably the sword, shedding the blood of the wicked. Secondly, Where was the place of the wine-press--without the city, where the army lay that came against Babylon. Thirdly, The quantity of the wine, that is, of the blood that was drawn forth by this judgment: it was, for depth, up to the horses' bridles, and, for breadth and length, a thousand and six hundred furlongs (v. 20); that is, say some, 200 Italian miles, which is thought to be the measure of the holy land, and may be meant of the patrimony of the holy see, encompassing the city of Rome. But here we are left of doubtful conjectures. Perhaps this great event has not yet had its accomplishment, but the vision is for an appointed time; and therefore, though it may seem to tarry, we are to wait for it. But who shall live when the Lord does this?
Adam Clarke: Commentary on the Bible - 1831
14:13: I heard a voice from heaven - As the information now to be given was of the utmost importance, it is solemnly communicated by a voice from heaven; and the apostle is commanded to write or record what is said.
Blessed are the dead - Happy are they. They are happy in two respects:
1. They do not see the evil that shall come upon the world, and are exempted from any farther sufferings.
2. They actually and conscientiously enjoy happiness in a state of blessedness.
In the first sense, Happy are the dead! is a proverb frequently to be met in the Greek and Roman poets. Ex. gr.
Τρις μακαρες Δαναοι και τετρακις, οἱ τοτ' ολοντο
Τροιῃ εν ευρειη, χαριν Ατρειδῃσι φεροντες.
Ὡς δη εγωγ' οφελον θανεειν και ποτμον επισπειν
Ηματι τῳ, ὁτε μοι πλειστοι χαλκηρεα δουρα
Τρωες επερῥιψαν περι Πηλειωνι θανοντι.
Odyss., lib. v. ver. 306.
Happy, thrice happy; who, in battle slain,
Press'd, in Atrides' cause, the Trojan plain:
O, had I died before that well fought wall;
Had some distinguished day renown'd my fall,
Such as was that when showers of javelins fled,
From conquering Troy, around Achilles dead.
Pope.
Thus imitated by the prince of the Roman poets: -
Extemplo Aeneae solvuntur frigore membra.
Ingemit, et, duplices tendens ad sidera palmas,
Talia voce refert: O terque quaterque beati,
Queis ante ora patrum Trojae sub moenibus altis
Contigit oppetere! O Danaum fortissime gentis
Tydide, mene Iliacis occumbere campis
Non potuisse? tuaque animam hanc effundere dextra?
Saevus ubi Aeacidae telo jacet Hector, ubi ingens
Sarpedon: ubi tot Simois correpta sub undis
Scuta virum, galeasque, et fortis corpora volvit.
Virg., Aen. i., ver. 93.
"In horror fix'd the Trojan hero stands,
He groans, and spreads to heaven his lifted hands.
Thrice happy those whose fate it was to fall,
Exclaims the chief, before the Trojan wall!
O, 'twas a glorious fate to die in fight!
To die so bravely in their parents' sight!
O, had I there, beneath Tydides' hand,
That bravest hero of the Grecian band,
Pour'd out this soul, with martial glory fired,
And in the plain triumphantly expired,
Where Hector fell, by fierce Achilles' spear,
And great Sarpedon, the renown'd in war;
Where Simois' stream, encumber'd with the slain,
Rolls shields and helms and heroes to the main."
Pitt.
Which die in the Lord - These are the only glorious dead. They die, not in the field of battle, in either what are called lawful or unlawful wars against their fellow men; but they die in the cause of God, they die under the smile and approbation of God, and they die to live and reign with God for ever and ever.
From henceforth - Απαρτι· From this time; now; immediately. This word is joined to the following by many MSS. and some versions. It was a maxim among the Jews, that as soon as the souls of the just departed from this life they ascended immediately to heaven.
Yea, saith the Spirit - The Holy Spirit confirms the declaration from heaven, and assigns the reasons of it.
That they may rest from their labors - Have no more tribulation and distress.
And their works do follow there - Εργα αυτων ακολουθει μετ' αυτων· And their works follow With them. They are in company. Here is an elegant prosopopoeia or personification; their good works, sufferings, etc., are represented as so many companions escorting them on their way to the kingdom of God.
There are some good and pertinent things in the Jewish writers on this subject. "Rabbi Jonathan taught, If a man perform one righteous action in this life, it goes before him into the world to come. But if a man commit one crime, it cleaves to him, and drags him to the day of judgment." Sota, fol. 3, 2. Avoda Sara, fol. 5, 1.
"Come and see, If any man observe a precept, that work ascends to God, and says, Such a one performed me. But if a man transgress the law, that sin ascends to the holy blessed God, and says, I came from such a one, who has performed me." Sohar Levit., fol. 34, col. 136. Here the same personification is observed as that in the text.
"In that hour in which a man passes from this life into eternity, all his works precede him; and there they say unto him, 'This and that thou hast done in such a place on such a day.' This he shall acknowledge. They shall require that he shall subscribe this with his own hand, as it is written, Job 37:7; each man shall subscribe with his own hand; and not only this, but he shall acknowledge that the sentence brought against him is most just." Taanith, fol. 11, 1.
The following elegant similitude Schoettgen gives from Sepher Hachayim, Part II., fol. 47, 1, 2. "A certain man had three friends, two of whom he loved; but the third he did not highly esteem. On a time the king commanded him to be called before him; and being alarmed, he sought to find an advocate. He went to that friend whom he loved most, but he utterly refused to go with him. The second offered to go with him as far as the door of the king's palace, but refused to speak a word in his behalf. The third, whom he loved least, not only went with him, but pleaded his cause so well before the king that he was cleared from all blame. In like manner, every man has three friends, when he is cited by death to appear before God. The first friend, whom he loved most, viz., his money, cannot accompany him at all. His second, viz., his relations and neighbors, accompanied him only to the grave, and then returned; but could not deliver him from the Judge. The third friend, whom he held but in little esteem, viz., the law and his good works, went with him to the king, and delivered him from judgment." The meaning of this most plainly is, that nothing except the deeds of good and evil men shall accompany them to the judgment-seat of God, and that a man's lot will be in the other world as his conduct has been in this; Their works follow with them.
Albert Barnes: Notes on the Bible - 1834
14:13: And I heard a voice from heaven - A voice that seemed to speak from heaven.
Saying unto me, Write - Make a record of this truth. We may suppose that John was engaged in making a record of what he saw in vision; he was now instructed to make a record of what he heard. This passage may be referred to as a proof that he wrote this book while in Patmos, or as the heavenly disclosures were made to him, and not afterward from memory.
Blessed are the dead - That is, the condition of those who die in the manner which is immediately specified, is to be regarded as a blessed or happy one. It is much to be able to say of the dead that they are "blessed." There is much in death that is sad; we so much dread it by nature; it cuts us off from so much that is dear to us; it blasts so many hopes; and the grave is so cold and cheerless a resting place, that we owe much to a system of religion which will enable us to say and to feel, that it is a blessed thing to die. Assuredly we should be grateful for any system of religion which will enable us thus to speak of those who are dead; which will enable us, with corresponding feeling, to look forward to our own departure from this world.
Which die in the Lord - Not all the dead; for God never pronounces the condition of the wicked who die, blessed or happy. Religion guards this point, and confines the declaration to those who furnish evidence that they are prepared for heaven. The phrase "to die in the Lord" implies the following things:
(1) That they who thus die are the friends of the Lord Jesus. The language "to be in the Lord" is often used to denote true attachment to him, or close union with him. Compare Joh 15:4-7; Rom 16:13, Rom 16:22; Co1 4:17; Co1 7:39; Phi 1:14; Col 4:7. The assurance, then, is limited to those who are sincere Christians; for this the language properly implies, and we are authorized to apply it only as there is evidence of true religion.
(2) to "die in the Lord" would seem also to imply that there should be, at the time, the evidence of his favor and friendship. This would apply:
(a) to those who die as martyrs, giving their lives as a testimony to the truth of religion, and as an evidence of their love for it; and,
(b) to those who have the comforting evidence of his presence and favor on the bed of death.
From henceforth - ἀπάρτι aparti. This word has given no little perplexity to expositors, and it has been variously rendered. Some have connected it with the word "blessed" - "Blessed henceforth are the dead who die in the Lord"; that is, they will be ever-onward blessed: some with the word "die," referring to the time when the apostle was writing - "Blessed are they who, after this time, die in the Lord"; designing to comfort those who were exposed to death, and who would die as martyrs: some as referring to the times contemplated in these visions - "Blessed will they be who shall die in those future times." Witsius understands this as meaning that, from the time of their death, they would be blessed, as if it had been said, immediately after their dissolution they would be blessed. Doddridge renders it, "Henceforth blessed are the dead." The language is evidently not to be construed as implying that they who had died in the faith before were not happy, but that in the times of trial and persecution that were to come, they were to be regarded as especially blessed who should escape from these sorrows by a Christian death. Scenes of woe were indeed to occur, in which many believers would die. But their condition was not to be regarded as one of misfortune, but of blessedness and joy, for:
(a) they would die in an honorable cause;
(b) they would emerge from a world of sorrow; and,
(c) they would rise to eternal life and peace.
The design, therefore, of the verse is to impart consolation and support to those who would be exposed to a martyr's death, and to those who, in times of persecution, would see their friends exposed to such a death. It may be added that the declaration here made is true still, and ever will be. It is a blessed thing to die in the Lord.
Yea, saith the Spirit - The Holy Spirit; "the Spirit by whose inspiration and command I record this" (Doddridge).
That they may rest from their labours - The word rendered here "labor" - κόπος kopos - means properly "wailing, grief," from κόπτω KOPTOO, "to beat," and hence, a beating of the breast as in grief. Then the word denotes "toil, labor, effort," Joh 4:38; Co1 3:8; Co1 15:58; Co2 6:5; Co2 10:15; Co2 11:23, Co2 11:27. It is used here in the sense of wearisome toil in doing good, in promoting religion, in saving souls, in defending the truth. From such toils the redeemed in heaven will be released; for although there will be employment there, it will be without the sense of fatigue or weariness. And in view of such eternal rest from toil, we may well endure the labors and toils incident to the short period of the present life, for, however arduous or difficult, it will soon be ended.
And their works do follow them - That is, the rewards or the consequences of their works will follow them to the eternal world, the word works here being used for the rewards or results of their works. In regard to this, considered as an encouragement to labor, and as a support in the trials of life, it may be remarked:
(a) that all that the righteous do and suffer here will be appropriately recompensed there.
(b) This is all that can follow a man to eternity. He can take with him none of his gold, his lands, his raiment; none of the honors of this life; none of the means of sensual gratification. All that will go with him will be his character, and the results of his conduct here, and, in this respect, eternity will be but a prolongation of the present life.
(c) It is one of the highest honors of our nature that we can make the present affect the future for good; that by our conduct on the earth we can lay the foundation for happiness million of ages hence.
In no other respect does man appear so dignified as in this; nowhere do we so clearly see the grandeur of the soul as in the fact, that what we do today may determine our happiness in that future period, when all the affairs of this world shall which cannot now be numbered shall have rolled by. It is then a glorious thing to live, and will be a glorious thing to die. Compare the notes on Co1 15:58.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:13: a voice: Rev 11:15, Rev 11:19, Rev 16:17; Mat 3:17
Write: Rev 1:11, Rev 2:1, Rev 10:4, Rev 19:9, Rev 21:5
Blessed: Rev 20:6; Ecc 4:1, Ecc 4:2; Isa 57:1, Isa 57:2; Co2 5:8; Phi 1:21-23
die: Rom 14:8; Co1 15:18; Th1 4:14, Th1 4:16, Th1 5:10, from henceforth: Yea saith the Spirit, or, from henceforth saith the Spirit
Yea: rest, Rev 6:11, Rev 7:14-17; Job 3:17-19; Isa 35:10, Isa 57:2; Luk 16:25; Th2 1:6, Th2 1:7; Heb 4:9-11
and their: Psa 19:11, Psa 85:13; Mat 25:35-40; Luk 16:9; Co1 15:58; Gal 6:7, Gal 6:8; Phi 2:17; Ti2 4:7, Ti2 4:8; Heb 6:10, Heb 6:11
Geneva 1599
14:13 And I heard a voice from heaven saying unto me, Write, Blessed [are] the dead which die (b) in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their (c) works do follow them.
(b) That is, for the Lord.
(c) By works, is meant the reward which follows good works.
John Gill
14:13 And I heard a voice from heaven,.... Like that which was heard at Christ's baptism and transfiguration, certifying the truth of what follows, so that that may be depended upon as an undoubted verity:
saying unto me, write; which is a further confirmation of the following sayings being true and faithful; see Rev_ 1:9
blessed are the dead which die in the Lord from henceforth; merely to die is not an happiness, for death is common to all, good and bad; it is a disunion of soul and body, and cannot be in itself desirable; it is the fruit of sin, and has something in it awful and terrible; and though it is the privilege of believers, as its sting is removed by Christ, yet not as simply and absolutely considered; but to die in the Lord is a blessedness: some render the words, "which die for the Lord"; so the Arabic version, "which die for the faith of the Lord"; and the Ethiopic version, "which die for God"; and so restrain them to the martyrs of Jesus: to suffer death for the sake of Christ and his Gospel is a gift and an honour, and what glorifies Christ; and there is a glory consequent upon it, which such shall enjoy; but then in the spiritual reign of Christ, to which this passage refers, and after the destruction of antichrist, there will be no more suffering for Christ, no more martyrdoms; wherefore this cannot be the sense of the words: nor do they mean dying in the lively exercise of faith and hope in the Lord; for though it is a happiness so to die, both to persons themselves, and to their friends and relations, yet these are not the only persons that are blessed; there are some who all their lifetime are subject to bondage, and go off in the dark, and yet are happy; but to die in the Lord is to die interested in him, in union to him; which union is not dissolved by death, and which preserves from all condemnation, at death or at judgment, and secures the soul's immediate entrance into happiness, and the resurrection of the body at the last day, and therefore such must be blessed: the phrase, "from henceforth", is differently placed; the Ethiopic version connects it with the word "write", rendering it, "write now"; and the Vulgate Latin version reads it with the next clause, "hereafter, yea, saith the Spirit"; and so the Latin interpreter of the Syriac version, though that itself seems rather to place it as ours does, and which is most correct; and is to be understood not of the time of John's writing, thenceforward to the resurrection; for those that died before his time were as happy as those who died after; nor of the time of death, though it is a truth, that from the time of the saints' death, and from the very moment of their separation, they are blessed, and are in a state of happiness until the resurrection; but of that period of time which the declarations made by the three preceding angels refer to, from thenceforward, and after the destruction of antichrist, and during the spiritual reign of Christ: and the sense is, that happy will those persons be that die in Christ within that time, and before the Laodicean church state takes place; when coldness, lukewarmness, and carnal security will seize upon men, and Christ will come upon them at an unawares; and those sharp and severe times will commence, signified by the harvest and vintage of the earth in the following verses, and which seem to be no other than the end of the world, and the destruction of it; wherefore happy will they be that are going to heaven before that time comes; see Eccles 4:1
yea, saith the Spirit; the third witness in heaven, who sets his seal to the truth of what the voice declares, and shows wherein this blessedness will consist:
that they may rest from their labours; both of body and soul; from all toil of body, and laborious work, from all diseases and distempers of body, and all outward sorrows and calamities men labour under, and are fatigued with in this life; and from all inward troubles, from a body of sin, from the temptations of Satan, and from all doubts and fears, from their present warfare state, and all conflicts with their spiritual enemies:
and their works do follow them; they do not go before them, to prepare heaven and happiness for them; nor do they take them along with them, and use them as pleas for their admission into the heavenly glory; but they will follow them, and will be found to praise, and honour, and glory, and will be taken notice of by Christ, and graciously rewarded by him, at his appearing and kingdom. This is directly opposite to the notions of the Jews, who say, that when a man departs this life, his works "go before him", and say unto him, thou hast done so and so, in such a place, and on such a day (w); and that whoever does a good work in this world, it shall "go before him" in the world to come (x); and so they (y) represent good works as saying to a man when he is about to die,
"go in peace; before thou gettest thither, , we will go before thee, as it is said, Is 48:8 "thy righteousness shall go before thee".''
Sometimes they say (z), they go along with him at the time of a man's departure: neither gold, nor silver, nor precious stones and pearls accompany him, but the law and good works, as it is said, Prov 6:22 "when thou goest it shall lead thee", &c.
(w) T. Bab. Taanith, fol. 11. 1. (x) T. Bab. Sota, fol. 3. 2. & Avoda Zara, fol. 5. 1. & Nishmat Chayim, fol. 21. 1. (y) Pirke Eliezer, c. 34. & Yalkut Simeoni, par. 2. fol. 55. 4. (z) Pirke Abot, c. 6. sect. 9.
John Wesley
14:13 And I heard a voice - This is most seasonably heard when the beast is in his highest power and fury. Out of heaven - Probably from a departed saint. Write - He was at first commanded to write the whole book. Whenever this is repeated it denotes something peculiarly observable. Happy are the dead - From henceforth particularly: 1. Because they escape the approaching calamities: 2. Because they already enjoy so near an approach to glory. Who die in the Lord - In the faith of the Lord Jesus. For they rest - No pain, no purgatory follows; but pure, unmixed happiness. From their labours - And the more laborious their life was, the sweeter is their rest. How different this state from that of those, Rev_ 14:11, who "have no rest day or night!" Reader, which wilt thou choose? Their works - Each one's peculiar works. Follow - or accompany them; that is, the fruit of their works. Their works do not go before to procure them admittance into the mansions of joy; but they follow them when admitted.
Robert Jamieson, A. R. Fausset and David Brown
14:13 Encouragement to cheer those persecuted under the beast.
Write--to put it on record for ever.
Blessed--in resting from their toils, and, in the case of the saints just before alluded to as persecuted by the beast, in resting from persecutions. Their full blessedness is now "from henceforth," that is, FROM THIS TIME, when the judgment on the beast and the harvest gatherings of the elect are imminent. The time so earnestly longed for by former martyrs is now all but come; the full number of their fellow servants is on the verge of completion; they have no longer to "rest (the same Greek as here, anapausis) yet for a little season," their eternal rest, or cessation from toils (Th2 1:7; Greek, "anesis," relaxation after hardships. Heb 4:9-10, sabbatism of rest; and Greek, "catapausis," akin to the Greek here) is close at hand now. They are blessed in being about to sit down to the marriage supper of the Lamb (Rev_ 19:9), and in having part in the first resurrection (Rev_ 20:6), and in having right to the tree of life (Rev_ 22:14). In Rev_ 14:14-16 follows the explanation of why they are pronounced "blessed" now in particular, namely, the Son of man on the cloud is just coming to gather them in as the harvest ripe for garner.
Yea, saith the Spirit--The words of God the Father (the "voice from heaven") are echoed back and confirmed by the Spirit (speaking in the Word, Rev_ 2:7; Rev_ 22:17; and in the saints, 2Cor 5:5; 1Pet 4:14). All "God's promises in Christ are yea" (2Cor 1:20).
unto me--omitted in A, B, C, Vulgate, Syriac, and Coptic.
that they may--The Greek includes also the idea, They are blessed, in that they SHALL rest from their toils (so the Greek).
and--So B and ANDREAS read. But A, C, Vulgate, and Syriac read "for." They rest from their toils because their time for toil is past; they enter on the blessed rest because of their faith evinced by their works which, therefore, "follow WITH (so the Greek) them." Their works are specified because respect is had to the coming judgment, wherein every man shall be "judged according to his works." His works do not go before the believer, nor even go by his side, but follow him at the same time that they go with him as a proof that he is Christ's.
14:1414:14: Եւ տեսի՝ եւ ահա ա՛մպ սպիտակ, եւ ՚ի վերայ ամպոյն նստէր նման Որդւոյ մարդոյ, եւ ՚ի գլո՛ւխ իւր պսա՛կ ոսկի, եւ ՚ի ձեռին իւրում ունէր գերանդի սրեալ[5257]: [5257] Ոսկան. Եւ ՚ի գլուխ նորա պս՛՛։
14 Ապա ես տեսայ մի սպիտակ ամպ. եւ ամպի վրայ նստել էր մէկը՝ նման մարդու Որդուն. նա իր գլխին ունէր ոսկէ պսակ, եւ իր ձեռքին՝ սրած գերանդի:
14 Տեսայ ճերմակ ամպ մը ու այն ամպին վրայ մէկը նստեր էր Որդի մարդոյ նման եւ իր գլուխը ոսկիէ պսակ մը ու իր ձեռքը սուր մանգաղ մը ունէր։
Եւ տեսի, եւ ահա ամպ սպիտակ, եւ ի վերայ ամպոյն նստէր նման Որդւոյ մարդոյ, եւ ի գլուխ իւր պսակ ոսկի, եւ ի ձեռին իւրում ունէր գերանդի սրեալ:

14:14: Եւ տեսի՝ եւ ահա ա՛մպ սպիտակ, եւ ՚ի վերայ ամպոյն նստէր նման Որդւոյ մարդոյ, եւ ՚ի գլո՛ւխ իւր պսա՛կ ոսկի, եւ ՚ի ձեռին իւրում ունէր գերանդի սրեալ[5257]:
[5257] Ոսկան. Եւ ՚ի գլուխ նորա պս՛՛։
14 Ապա ես տեսայ մի սպիտակ ամպ. եւ ամպի վրայ նստել էր մէկը՝ նման մարդու Որդուն. նա իր գլխին ունէր ոսկէ պսակ, եւ իր ձեռքին՝ սրած գերանդի:
14 Տեսայ ճերմակ ամպ մը ու այն ամպին վրայ մէկը նստեր էր Որդի մարդոյ նման եւ իր գլուխը ոսկիէ պսակ մը ու իր ձեռքը սուր մանգաղ մը ունէր։
zohrab-1805▾ eastern-1994▾ western am▾
14:1414: И взглянул я, и вот светлое облако, и на облаке сидит подобный Сыну Человеческому; на голове его золотой венец, и в руке его острый серп.
14:14  καὶ εἶδον, καὶ ἰδοὺ νεφέλη λευκή, καὶ ἐπὶ τὴν νεφέλην καθήμενον ὅμοιον υἱὸν ἀνθρώπου, ἔχων ἐπὶ τῆς κεφαλῆς αὐτοῦ στέφανον χρυσοῦν καὶ ἐν τῇ χειρὶ αὐτοῦ δρέπανον ὀξύ.
14:14. Καὶ (And) εἶδον , ( I-had-seen ," καὶ ( and ) ἰδοὺ ( thou-should-have-had-seen ,"νεφέλη (a-clouding) λευκή, (white,"καὶ (and) ἐπὶ ( upon ) τὴν (to-the-one) νεφέλην ( to-a-clouding ) καθήμενον ( to-sitting-down ) ὅμοιον ( to-along-belonged ) υἱὸν ( to-a-Son ) ἀνθρώπου , ( of-a-mankind ) ἔχων (holding) ἐπὶ (upon) τῆς (of-the-one) κεφαλῆς (of-a-head) αὐτοῦ (of-it) στέφανον (to-a-wreath) χρυσοῦν (to-golden) καὶ (and) ἐν (in) τῇ (unto-the-one) χειρὶ (unto-hand) αὐτοῦ (of-it) δρέπανον (to-a-culler) ὀξύ. (to-sharp)
14:14. et vidi et ecce nubem candidam et supra nubem sedentem similem Filio hominis habentem in capite suo coronam auream et in manu sua falcem acutamAnd I saw: and behold a white cloud and upon the cloud one sitting like to the Son of man, having on his head a crown of gold and in his hand a sharp sickle.
14. And I saw, and behold, a white cloud; and on the cloud one sitting like unto a son of man, having on his head a golden crown, and in his hand a sharp sickle.
14:14. And I saw, and behold, a white cloud. And upon the cloud was one sitting, resembling a son of man, having a crown of gold on his head, and a sharp sickle in his hand.
14:14. And I looked, and behold a white cloud, and upon the cloud [one] sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.
And I looked, and behold a white cloud, and upon the cloud [one] sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle:

14: И взглянул я, и вот светлое облако, и на облаке сидит подобный Сыну Человеческому; на голове его золотой венец, и в руке его острый серп.
14:14  καὶ εἶδον, καὶ ἰδοὺ νεφέλη λευκή, καὶ ἐπὶ τὴν νεφέλην καθήμενον ὅμοιον υἱὸν ἀνθρώπου, ἔχων ἐπὶ τῆς κεφαλῆς αὐτοῦ στέφανον χρυσοῦν καὶ ἐν τῇ χειρὶ αὐτοῦ δρέπανον ὀξύ.
14:14. et vidi et ecce nubem candidam et supra nubem sedentem similem Filio hominis habentem in capite suo coronam auream et in manu sua falcem acutam
And I saw: and behold a white cloud and upon the cloud one sitting like to the Son of man, having on his head a crown of gold and in his hand a sharp sickle.
14:14. And I saw, and behold, a white cloud. And upon the cloud was one sitting, resembling a son of man, having a crown of gold on his head, and a sharp sickle in his hand.
14:14. And I looked, and behold a white cloud, and upon the cloud [one] sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Мера долготерпения Божия истощилась, настал час воздаяния и праведникам, и грешникам. Иоанн в новом видении видит среди светлых облаков подобного Сыну Человеческому, имеющему на голове золотой венец, а в руке - острый серп. Светлое или белое облако составляет, так сказать, существенную черту будущего второго пришествия Господа (Мф. 24:30; Лк. 21:27). Поэтому явившийся, очевидно, Сам Иисус Христос, Мессия в Своем образе Сына Человеческого, имеющего прийти для суда над миром. - Серп в Его руках есть орудие жатвы и говорит о суде над миром.
Adam Clarke: Commentary on the Bible - 1831
14:14: A white cloud - It is supposed that, from this verse to the end of the chapter, the destruction of Rome is represented under the symbols of harvest and vintage; images very frequent among the ancient prophets, by which they represented the destruction and excision of nations. See Joe 3:12-14; Isa 17:5; Isa 63:1; and Mat 13:37.
A golden crown - In token of victory and regal power.
Albert Barnes: Notes on the Bible - 1834
14:14: And I looked - See the notes on Rev 14:1. His attention is arrested by a new vision. The Son of man himself comes forth to close the scene, and to wind up the affairs of the world. This, too, is of the nature of an episode, and the design is the same as the pRev_ious visions - to support the mind in the prospect of the trials that the church was to experience, by the assurance that it would be finally triumphant, and that every enemy would be destroyed.
And behold a white cloud - Bright, splendid, dazzling - appropriate to be the seat of the Son of God. Compare the Mat 17:5 note; Rev 1:7 note. See also Mat 24:30; Mat 26:64; Luk 20:27; Act 1:9; Th1 4:17; Rev 10:1.
And upon the cloud one sat like unto the Son of man - Compare the Rev 1:13 note; Dan 7:13 note. It is probable that there is here a designed reference to the passage in Daniel. The meaning is, that one appeared on the cloud in a human form, whom John at once recognized as he to whom the appellation of "the Son of man" especially belonged - the Lord Jesus. The meaning of that term had not been fixed in the time of Dan 7:13; subsequently it was appropriated by the Saviour, and was the favorite term by which he chose to speak of himself, Mat 8:20; Mat 9:6; Mat 10:23; Mat 11:19; Mat 12:8, Mat 12:32, Mat 12:40, et al.
Having on his head a golden crown - Appropriate to him as king. It was mainly in virtue of his kingly power and office that the work was to be done which John is now about to describe.
And in his hand a sharp sickle - The word "sickle" here - δρέπανον drepanon - means a crooked knife or scythe for gathering the harvest, or vintage, by cutting off the clusters of grapes. See Rev 14:17. The image of a harvest is often employed in the New Testament to describe moral subjects, Mat 9:37-38; Mat 13:30, Mat 13:39; Mar 4:29; Luk 10:2; Joh 4:35. Here the reference is to the consummation of all things, when the great harvest of the world will be reaped, and when all the enemies of the church will be cut off - for that is the grand idea which is kept before the mind in this chapter. In various forms, and by various images, that idea had already been presented to the mind, but here it is introduced in a grand closing image; as if the grain of the harvest-field were gathered in - illustrating the reception of the righteous into the kingdom - and the fruit of the vineyard were thrown into the wine-press, representing the manner in which the wicked would be crushed, Rev 14:19-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:14: behold: Rev 14:15, Rev 14:16, Rev 1:7, Rev 10:1, Rev 20:11; Psa 97:2; Isa 19:1; Mat 17:5; Luk 21:27
like: Rev 1:13; Eze 1:26; Dan 7:13
a golden: Rev 6:2, Rev 11:17, Rev 19:12; Psa 21:3; Heb 2:9
a sharp: Rev 14:15-17; Joe 3:12, Joe 3:13; Mat 13:30; Mar 4:29
Geneva 1599
14:14 (9) And I looked, and behold a (10) white cloud, and upon the cloud [one] sat like unto the Son of man, (11) having on his head a golden crown, and in his hand a (12) sharp sickle.
(9) The second part of this chapter as I said See Rev_ 14:1, of the actions of Christ in overthrowing Antichrist and his church by the Spirit of his divine mouth. Seeing that having been called back by word both publicly and privately to his duty and admonished of his certain ruin, he does not cease to maintain and protect his own adherents, that they may serve him: and to afflict the godly with most barbarous persecutions. Of those things which Christ does, there are two forms: one common or general in the rest of this chapter another specific against that savage and rebellious beast and his worshippers in chapter fifteen and sixteen. The common form is the calamity of wars, spread abroad through the whole earth, and filling all things with blood and without respect of any person. This is figured or shadowed in two types, of the harvest and vintage. Have you seen how since the time that the light of the gospel began to shine out, and since prophecy or preaching by the grace of God was raised up again, horrible wars have been kindled in the world? how much human flesh has been thrown to the earth by this divine reaping? how much blood (alas for woe) has overflown for these 100 years almost? all history cries out, and our age (if ever before) is now in horror by reason of the rage of the sickle which Antichrist calls for. In this place is the first type, that is of the harvest.
(10) Declaring his fierceness by his colour, like that which is in the white or milk circle of heaven
(11) As one that shall reign from God, and occupy the place of Christ in this miserable execution.
(12) That is, a most fit and convenient instrument of execution, destroying all by showing and thrusting through: for who may stand against God?
John Gill
14:14 And I looked, and behold a white cloud,.... In this verse is a description of the person principally concerned in the harvest of the earth, hereafter mentioned; by whom is designed not some great potentate or prince, an encourager of the Reformation among his subjects; nor an angel in an human shape; nor Martin Luther, as others; but the Lord Jesus Christ himself, who is described by his form, and by his seat, and by what he had on his head, and in his hand:
and upon the cloud one sat like unto the son of man; so Christ is said to be, Rev_ 1:13 and in Dan 7:13 where there is a like vision of him as here, and which refers to the same time; it is a name by which the Messiah is often called, and is expressive of the truth of his human nature, who was found in fashion as a man, and was really one; for his being like to the son of man designs reality and truth, and not mere appearance; see Mt 14:5 and besides, as this was in vision, it is very properly expressed, for Christ appeared to John in vision like to that human nature in which he is at the right hand of God: and here he is seen "sitting" upon the "white cloud"; which shows that he was come to judgment in the clouds of heaven, and was set on one of them, as on a throne; and a white cloud represents the purity, uprightness, and justness of his proceedings in judgment; for which reason he is said to be on a white throne, Rev_ 20:11
having on his head a golden crown; as an ensign of royal majesty, showing that his kingdom was now come, the time for him to reign personally with his saints on earth a thousand years; and that it was a very glorious one; and that he should now reign before his ancients gloriously; and that it was pure, solid, and durable; see Ps 21:4
and in his hand a sharp sickle: to reap the earth with, as hereafter, and is expressive of his power as King of saints and Judge of the world, to gather all nations before him; for the sickle is used to gather with, as well as to cut down.
John Wesley
14:14 In the following verses, under the emblem of an harvest and a vintage, are signified two general visitations; first, many good men are taken from the earth by the harvest; then many sinners during the vintage. The latter is altogether a penal visitation; the former seems to be altogether gracious. Here is no reference in either to the day of judgment, but to a season which cannot be far off. And I saw a white cloud - An emblem of mercy. And on the cloud sat one like a son of man - An angel in an human shape, sent by Christ, the Lord both of the vintage and of the harvest. Having a golden crown on his head - In token of his high dignity. And a sharp sickle in his hand - The sharper the welcomer to the righteous.
Robert Jamieson, A. R. Fausset and David Brown
14:14 crown--Greek, "stephanon," "garland" of victory; not His diadem as a king. The victory is described in detail, Rev_ 19:11-21.
one sat--"one sitting," Greek, "cathemenon homoion," is the reading of A, B, C, Vulgate, and Coptic.
14:1514:15: Եւ այլ հրեշտակ ելանէր յերկնից, աղաղակէ՛ր ՚ի ձայն մեծ՝ եւ ասէր. Որ նստիսդ ՚ի վերայ ամպոյդ՝ առաքեա՛ զգերանդիդ քո՝ եւ հնձեա՛, զի եկն ժամանակ հնձոց, եւ հասեալ են հունձք երկրի[5258]:[5258] Օրինակ մի յաւելու. Հունձք երկրի։ Եւ արկ որ նստէր ՚ի վերայ ամպոյն՝ զգերանդին իւր յերկիր, եւ հնձէր զամենայն բնակիչս երկրի։ Զոր Ոսկան եւս ունի այսպէս հմր. (16) Եւ առաքեաց որ նստիւր ՚ի վերայ ամպոյն զգերանդի իւր, եւ հնձեցաւ երկիր։
15 Եւ մի ուրիշ հրեշտակ ելաւ երկնքից, աղաղակեց բարձր ձայնով եւ ասաց. «Դո՛ւ, որ նստած ես այդ ամպի վրայ, շարժի՛ր քո այդ գերանդին եւ հնձի՛ր, որովհետեւ եկաւ հնձի ժամանակը. եւ երկրի հունձն էլ հասած է»:
15 Տաճարէն ուրիշ հրեշտակ մը ելաւ, որ ամպին վրայ նստողին մեծ ձայնով կ’աղաղակէր ու կ’ըսէր. «Երկնցո՛ւր քու մանգաղդ ու հնձէ. վասն զի հնձելու ժամանակը եկաւ*, վասն զի երկրի հունձքը հասունցած է»։
Եւ այլ հրեշտակ ելանէր յերկնից, աղաղակէր ի ձայն մեծ եւ ասէր. Որ նստիսդ ի վերայ ամպոյդ` առաքեա զգերանդիդ քո եւ հնձեա, զի եկն ժամանակ հնձոց, եւ հասեալ են հունձք երկրի:

14:15: Եւ այլ հրեշտակ ելանէր յերկնից, աղաղակէ՛ր ՚ի ձայն մեծ՝ եւ ասէր. Որ նստիսդ ՚ի վերայ ամպոյդ՝ առաքեա՛ զգերանդիդ քո՝ եւ հնձեա՛, զի եկն ժամանակ հնձոց, եւ հասեալ են հունձք երկրի[5258]:
[5258] Օրինակ մի յաւելու. Հունձք երկրի։ Եւ արկ որ նստէր ՚ի վերայ ամպոյն՝ զգերանդին իւր յերկիր, եւ հնձէր զամենայն բնակիչս երկրի։ Զոր Ոսկան եւս ունի այսպէս հմր. (16) Եւ առաքեաց որ նստիւր ՚ի վերայ ամպոյն զգերանդի իւր, եւ հնձեցաւ երկիր։
15 Եւ մի ուրիշ հրեշտակ ելաւ երկնքից, աղաղակեց բարձր ձայնով եւ ասաց. «Դո՛ւ, որ նստած ես այդ ամպի վրայ, շարժի՛ր քո այդ գերանդին եւ հնձի՛ր, որովհետեւ եկաւ հնձի ժամանակը. եւ երկրի հունձն էլ հասած է»:
15 Տաճարէն ուրիշ հրեշտակ մը ելաւ, որ ամպին վրայ նստողին մեծ ձայնով կ’աղաղակէր ու կ’ըսէր. «Երկնցո՛ւր քու մանգաղդ ու հնձէ. վասն զի հնձելու ժամանակը եկաւ*, վասն զի երկրի հունձքը հասունցած է»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1515: И вышел другой Ангел из храма и воскликнул громким голосом к сидящему на облаке: пусти серп твой и пожни, потому что пришло время жатвы, ибо жатва на земле созрела.
14:15  καὶ ἄλλος ἄγγελος ἐξῆλθεν ἐκ τοῦ ναοῦ, κράζων ἐν φωνῇ μεγάλῃ τῶ καθημένῳ ἐπὶ τῆς νεφέλης, πέμψον τὸ δρέπανόν σου καὶ θέρισον, ὅτι ἦλθεν ἡ ὥρα θερίσαι, ὅτι ἐξηράνθη ὁ θερισμὸς τῆς γῆς.
14:15. Καὶ (And) ἄλλος (other) ἄγγελος (a-messenger) ἐξῆλθεν (it-had-came-out) ἐκ (out) τοῦ (of-the-one) ναοῦ, (of-a-temple) κράζων (clamoring-to) ἐν (in) φωνῇ (unto-a-sound) μεγάλῃ (unto-great) τῷ (unto-the-one) καθημένῳ ( unto-sitting-down ) ἐπὶ (upon) τῆς (of-the-one) νεφέλης (of-a-clouding," Πέμψον ( Thou-should-have-dispatched ) τὸ ( to-the-one ) δρέπανόν ( to-a-culler ) σου (of-thee) καὶ (and) θέρισον, (thou-should-have-summered-to," ὅτι ( to-which-a-one ) ἦλθεν ( it-had-came ," ἡ ( the-one ) ὥρα ( an-hour ," θερίσαι , ( to-have-summered-to ,"ὅτι (to-which-a-one) ἐξηράνθη (it-was-dried) ὁ (the-one) θερισμὸς (a-summering-of) τῆς (of-the-one) γῆς. (of-a-soil)
14:15. et alter angelus exivit de templo clamans voce magna ad sedentem super nubem mitte falcem tuam et mete quia venit hora ut metatur quoniam aruit messis terraeAnd another angel came out from the temple, crying with a loud voice to him that sat upon the cloud: Thrust in thy sickle and reap, because the hour is come to reap. For the harvest of the earth is ripe.
15. And another angel came out from the temple, crying with a great voice to him that sat on the cloud, Send forth thy sickle, and reap: for the hour to reap is come; for the harvest of the earth is over-ripe.
14:15. And another Angel went forth from the temple, crying out in a great voice to the one sitting upon the cloud: “Send out your sickle and reap! For the hour of reaping has arrived, because the harvest of the earth has ripened.”
14:15. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.
And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe:

15: И вышел другой Ангел из храма и воскликнул громким голосом к сидящему на облаке: пусти серп твой и пожни, потому что пришло время жатвы, ибо жатва на земле созрела.
14:15  καὶ ἄλλος ἄγγελος ἐξῆλθεν ἐκ τοῦ ναοῦ, κράζων ἐν φωνῇ μεγάλῃ τῶ καθημένῳ ἐπὶ τῆς νεφέλης, πέμψον τὸ δρέπανόν σου καὶ θέρισον, ὅτι ἦλθεν ἡ ὥρα θερίσαι, ὅτι ἐξηράνθη ὁ θερισμὸς τῆς γῆς.
14:15. et alter angelus exivit de templo clamans voce magna ad sedentem super nubem mitte falcem tuam et mete quia venit hora ut metatur quoniam aruit messis terrae
And another angel came out from the temple, crying with a loud voice to him that sat upon the cloud: Thrust in thy sickle and reap, because the hour is come to reap. For the harvest of the earth is ripe.
14:15. And another Angel went forth from the temple, crying out in a great voice to the one sitting upon the cloud: “Send out your sickle and reap! For the hour of reaping has arrived, because the harvest of the earth has ripened.”
14:15. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: К сидящему с серпом обращается Ангел, выходящий из храма, обращается как вестник Бож. повеления, предопределенного от века. Следовательно, здесь речь не о приказании от Ангела, но о приказании чрез Ангела. Повеление исходит от Самого Бога; но и Сам Иисус Христос неоднократно свидетельствовал, что Его деятельность как Сына всегда сообразовалась с волею Отца небесного. Жатва, и по слову Спасителя, есть кончина мира (Мф. 13:39), и, следовательно, и апокалиптическая жатва есть собрание всех верных (1: Сол 4:17) и выделение их от нечестивых пред произнесением окончательного приговора после страшного суда. Он будет в то время, когда мир в своем развитии и добра и зла дойдет до предопределенного Богом предела.
Adam Clarke: Commentary on the Bible - 1831
14:15: Thrust in thy sickle - Execute the judgments which God has decreed.
For the harvest of the earth is ripe - The cup of the people's iniquity is full.
Albert Barnes: Notes on the Bible - 1834
14:15: And another angel - The fourth in order, Rev 14:6, Rev 14:8-9.
Came out of the temple - See the notes on Rev 11:19. Came, as it were, from the immediate presence of God; for the temple was regarded as his unique dwelling-place.
Crying with a loud voice to him that sat on the cloud - To the Messiah, Rev 14:14. That is, the command was borne directly from God by the angel to the Messiah, to go forth and reap the great harvest of the world. It is not a command of the angel, but a command from God the Father to the Son. This is in accordance with all the representations in the New Testament, that the Son, as Messiah or Redeemer, is subordinate to the Father, and performs the work which has been given him to do. See Joh 3:16-17; Joh 5:19; Joh 10:18; Joh 12:49; Joh 14:31. Compare the notes on Rev 1:1.
Thrust in thy sickle, and reap - Into the great harvest of the world.
For the time is come for thee to reap - That is, "the harvest which thou art to reap is ripe; the seed which thou hast sown has grown up; the earth which thou hast cultivated has produced this golden grain, and it is fit that thou shouldst now gather it in." This language is appropriately addressed to the Son of God, for all the fruits of righteousness on the earth may be regarded as the result of his culture.
For the harvest of the earth is ripe - The "harvest" in reference to the righteous - fruit of the good seed sown by the Saviour and his apostles and ministers. The time alluded to here is the end of the world, when the affairs of earth shall be about to he wound up. The design is to state that the Redeemer will then gather in a great and glorious harvest, and by this assurance to sustain the hearts of his people in times of trial and persecution.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:15: came: Rev 16:17
crying: Rev 6:10; Isa 62:1, Isa 62:6, Isa 62:7
Thrust: Rev 14:14
harvest: Rev 13:12; Jer 51:33; Joe 3:13; Mat 13:30, Mat 13:39
ripe: or, dried, Rev 14:18; Gen 15:6; Zac 5:6-11; Mat 23:32; Th1 2:16
Geneva 1599
14:15 (13) And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.
(13) Christ gives a commandment in this verse, and the angel executes it in (Rev_ 14:16).
John Gill
14:15 And another angel came out of the temple,.... Not the Holy Spirit, who, being God omniscient, knows the day and hour of judgment, which is a secret to men and angels, as Napier thinks; since though he dwells in the church as his temple, yet is never called an angel; nor does this angel represent the souls under the altar, who come out from thence, and importunately desire vengeance on the inhabitants of the earth, the worshippers of the beast, who had shed their blood; but rather the mighty angels who shall descend from heaven with Christ, and who shall be employed by him as reapers, to gather in his elect from the four winds, as well as to bind up the tares in bundles, and burn them; unless a set of Gospel ministers, as before, should be intended, who either by divine revelation, or by the signs of the time being come, and observed by them, will know that the harvest, or end of the world, is come; since this angel is said to come out of the temple, the church, which had been measured, and was now opened in heaven, and from whence angels are said to come, Rev_ 11:1
crying with a loud voice to him that sat on the cloud: as the first and third angels did, Rev_ 14:7 denoting great vehemence and importunity: thrust in thy sickle, and reap: which being spoken by an inferior angel, whether this designs the ministering spirits, or preachers of the word, must be understood not as commanding, nor even directing what should be done, but as beseeching and entreating: see Ps 132:8. Dr. Lightfoot thinks, and not without reason, that there is here some allusion to the putting in of the sickle, and reaping the first corn in Judea, at the feast of the passover, by the order of the sanhedrim, which sat in the temple; nor did any reap till they had the word given them, "reap", by the messengers of the court, called , "the angels", or messengers "of the sanhedrim": to whom the reaper said, shall I reap? and they say to him, (a), "reap": the reasons follow:
for the time is come for thee to reap; the time of the end of the world, and of the judgment of it, which is fixed by God; and of Christ's coming to judge both quick and dead, and of the first resurrection, or the resurrection of the saints:
for the harvest of the earth is ripe: the measure of the sins of wicked men will now be filled up, and the afflictions of the saints will be accomplished in them, and the number of God's elect will be completed in the effectual calling; they will be all called, and so things will be ripe for the second coming of Christ. There seems to be some reference to Joel 3:13 "put ye in the sickle, for the harvest is ripe": the Jewish doctors ask (b), to whom is this said? R. Phineas, in the name of R. Hilkiah, says, "to the angels"; so the mighty ones, in Rev_ 14:11 are by Kimchi interpreted of the angels.
(a) Misn. Menachot, c. 10. sect. 3. (b) Yalkut Simeoni, par. 2. fol. 92. 1.
John Wesley
14:15 And another angel came out of the temple - "Which is in heaven," Rev_ 14:17. Out of which came the judgments of God in the appointed seasons.
Robert Jamieson, A. R. Fausset and David Brown
14:15 Thrust in--Greek, "Send." The angel does not command the "Son of man" (Rev_ 14:14), but is the mere messenger announcing to the Son the will of God the Father, in whose hands are kept the times and the seasons.
thy sickle--alluding to Mk 4:29, where also it is "sendeth the sickle." The Son sends His sickle-bearing angel to reap the righteous when fully ripe.
harvest--the harvest crop. By the harvest-reaping the elect righteous are gathered out; by the vintage the Antichristian offenders are removed out of the earth, the scene of Christ's coming kingdom. The Son of man Himself, with a golden crown, is introduced in the harvest-gathering of the elect, a mere angel in the vintage (Rev_ 14:18-20).
is ripe--literally, "is dried." Ripe for glory.
14:16
16 Եւ նա, ով նստել էր ամպի վրայ, շարժեց իր գերանդին երկրի վրայ ու հնձեց երկրի բոլոր բնակիչներին:
16 Ան որ ամպին վրայ կը նստէր, իր մանգաղը երկրի վրայ երկնցուց ու երկիրը հնձուեցաւ։
Եւ արկ որ նստէր ի վերայ ամպոյն` զգերանդին իւր յերկիր, եւ հնձէր զամենայն բնակիչս երկրի:

16 Եւ նա, ով նստել էր ամպի վրայ, շարժեց իր գերանդին երկրի վրայ ու հնձեց երկրի բոլոր բնակիչներին:
16 Ան որ ամպին վրայ կը նստէր, իր մանգաղը երկրի վրայ երկնցուց ու երկիրը հնձուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1616: И поверг сидящий на облаке серп свой на землю, и земля была пожата.
14:16  καὶ ἔβαλεν ὁ καθήμενος ἐπὶ τῆς νεφέλης τὸ δρέπανον αὐτοῦ ἐπὶ τὴν γῆν, καὶ ἐθερίσθη ἡ γῆ.
14:16. καὶ (And) ἔβαλεν (it-had-casted,"ὁ (the-one) καθήμενος ( sitting-down ) ἐπὶ (upon) τῆς (of-the-one) νεφέλης (of-a-clouding,"τὸ (to-the-one) δρέπανον (to-a-culler) αὐτοῦ (of-it) ἐπὶ (upon) τὴν (to-the-one) γῆν, (to-a-soil,"καὶ (and) ἐθερίσθη (it-was-summered-to) ἡ (the-one) γῆ. (a-soil)
14:16. et misit qui sedebat supra nubem falcem suam in terram et messa est terraAnd he that sat on the cloud thrust his sickle into the earth: and the earth was reaped.
16. And he that sat on the cloud cast his sickle upon the earth; and the earth was reaped.
14:16. And the one who was sitting upon the cloud sent out his sickle to the earth, and the earth was reaped.
14:16. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.
And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped:

16: И поверг сидящий на облаке серп свой на землю, и земля была пожата.
14:16  καὶ ἔβαλεν ὁ καθήμενος ἐπὶ τῆς νεφέλης τὸ δρέπανον αὐτοῦ ἐπὶ τὴν γῆν, καὶ ἐθερίσθη ἡ γῆ.
14:16. et misit qui sedebat supra nubem falcem suam in terram et messa est terra
And he that sat on the cloud thrust his sickle into the earth: and the earth was reaped.
14:16. And the one who was sitting upon the cloud sent out his sickle to the earth, and the earth was reaped.
14:16. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:16: The earth was reaped - The judgments were executed. But where, or on whom, who can tell?
Albert Barnes: Notes on the Bible - 1834
14:16: And he that sat on the cloud - The Saviour, Rev 14:14.
Thrust in his sickle on the earth - To cut down the harvest - that is, to gather his people to himself.
And the earth was reaped - So far as the righteous were concerned. The end had come; the church was redeemed; the work contemplated was accomplished; and the results of the work of the Saviour were like a glorious harvest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:16: he: Rev 14:14; Mat 16:27; Joh 5:22, Joh 5:23
thrust: Rev 14:19, Rev 16:1-21
John Gill
14:16 And he that sat on the cloud thrust in his sickle on the earth,.... He put forth, and made use of that power which he had in his hand, in answer to the entreaty of the angel, the time being fully come which was fixed for this great event:
and the earth was reaped; and the harvest of it was got in; reaping and harvest sometimes are used in an ill sense, and design the wrath of God, and his judgments inflicted upon men; see Is 17:5. Hence some think, that both this and the vintage following intend the judgments of God upon antichrist, and that they are contemporary with the pouring out of the fifth and sixth vials upon the beast and his followers; and the rather, since the destruction of Babylon, literally taken, is expressed in such language, Jer 51:33 though these seem to have respect to times after the fall of the Romish Babylon, before declared in Rev_ 14:8 and most interpreters refer the harvest to the last judgment at the end of the world; and which sense is greatly countenanced, and to be illustrated by the parable of the tares and wheat, in Mt 13:30 sometimes these phrases are used in a good sense, and intend the gathering in of souls by the preaching of the Gospel; as there are the appointed weeks of the harvest, so there is a time fixed for the calling and conversion of God's elect; and when this time is come, and especially to any number of them in any particular place, it is an harvest, as in Galilee and Samaria in the times of Christ, Mt 9:37 the reapers are the ministers of the Gospel; such were the apostles of Christ, Jn 4:36 and the sickle is the Gospel, by which not only men are cut to the heart, and cut down, and removed from their old bottom, and principles and practices, but are gathered to Christ, and into his churches; and when large numbers are brought in, it is an harvest time, as in the times of Christ and his apostles; see Is 9:1 hence some interpreters think that the harvest here has respect to the Reformation, which followed upon the preaching of Luther, Calvin, and others, when a large harvest of souls were gathered in, in Germany, France, England, and elsewhere; but rather it may be thought to refer to the conversion of the Jews, and the bringing in the fulness of the Gentiles in the latter day, in the spiritual reign of Christ, to which the preceding visions belong, as we have seen; the earth will be reaped indeed, and a great harvest it will be, when a nation shall be born at once, and the vast multitudes of the Gentiles shall be brought in, as in Is 66:8 and the rather this may be judged to be the meaning of it, since the passage from whence these phrases are borrowed respects the bringing again the captivity of Judah and Jerusalem, Joel 3:1 though it seems best to understand it of the Lord's wheat harvest at the end of the world, when the wheat of the earth shall be reaped, and gathered into Christ's barn, or garner, or into his and his Father's kingdom; this reaping of the earth is the removing of the saints out of it, not by death, but by the resurrection of them from the dead; for when Christ shall come in the clouds of heaven, and sit on the white cloud, or throne, the dead in him will rise first, and the living saints will be changed, and both will be caught up together, to meet the Lord in the air; so that the earth will be reaped, and be clear of them, and there will be none left in it but the wicked of the world; and what will become of them is declared in the following verses, under the representation of a vintage.
John Wesley
14:16 Crying - By the command of God. Thrust in thy sickle, for the harvest is ripe - This implies an high degree of holiness in those good men, and an earnest desire to be with God.
Robert Jamieson, A. R. Fausset and David Brown
14:16 thrust in--Greek, "cast."
14:1714:17: Եւ այլ հրեշտակ ելանէր ՚ի տաճարէն որ յերկինս, եւ ունէր եւ սա՛ գերանդի սրեալ[5259]: [5259] Ոմանք. Եւ այլ հրեշ՛՛։
17 Եւ մի ուրիշ հրեշտակ դուրս ելաւ երկնքում գտնուող տաճարից. եւ սա էլ ունէր սրած գերանդի:
17 Ու երկնքին մէջի տաճարէն ուրիշ հրեշտակ մը ելաւ։ Ասիկա ալ սուր մանգաղ մը ունէր։
Եւ այլ հրեշտակ ելանէր ի տաճարէն որ յերկինս, եւ ունէր եւ սա գերանդի սրեալ:

14:17: Եւ այլ հրեշտակ ելանէր ՚ի տաճարէն որ յերկինս, եւ ունէր եւ սա՛ գերանդի սրեալ[5259]:
[5259] Ոմանք. Եւ այլ հրեշ՛՛։
17 Եւ մի ուրիշ հրեշտակ դուրս ելաւ երկնքում գտնուող տաճարից. եւ սա էլ ունէր սրած գերանդի:
17 Ու երկնքին մէջի տաճարէն ուրիշ հրեշտակ մը ելաւ։ Ասիկա ալ սուր մանգաղ մը ունէր։
zohrab-1805▾ eastern-1994▾ western am▾
14:1717: И другой Ангел вышел из храма, находящегося на небе, также с острым серпом.
14:17  καὶ ἄλλος ἄγγελος ἐξῆλθεν ἐκ τοῦ ναοῦ τοῦ ἐν τῶ οὐρανῶ, ἔχων καὶ αὐτὸς δρέπανον ὀξύ.
14:17. Καὶ (And) ἄλλος (other) ἄγγελος (a-messenger) ἐξῆλθεν (it-had-came-out) ἐκ (out) τοῦ (of-the-one) ναοῦ (of-a-temple) τοῦ (of-the-one) ἐν (in) τῷ (unto-the-one) οὐρανῷ, (unto-a-sky,"ἔχων (holding) καὶ (and) αὐτὸς (it) δρέπανον (to-a-culler) ὀξύ. (to-sharp)
14:17. et alius angelus exivit de templo quod est in caelo habens et ipse falcem acutamAnd another angel came out of the temple which is in heaven, he also having a sharp sickle.
17. And another angel came out from the temple which is in heaven, he also having a sharp sickle.
14:17. And another Angel went forth from the temple that is in heaven; he also had a sharp sickle.
14:17. And another angel came out of the temple which is in heaven, he also having a sharp sickle.
And another angel came out of the temple which is in heaven, he also having a sharp sickle:

17: И другой Ангел вышел из храма, находящегося на небе, также с острым серпом.
14:17  καὶ ἄλλος ἄγγελος ἐξῆλθεν ἐκ τοῦ ναοῦ τοῦ ἐν τῶ οὐρανῶ, ἔχων καὶ αὐτὸς δρέπανον ὀξύ.
14:17. et alius angelus exivit de templo quod est in caelo habens et ipse falcem acutam
And another angel came out of the temple which is in heaven, he also having a sharp sickle.
14:17. And another Angel went forth from the temple that is in heaven; he also had a sharp sickle.
14:17. And another angel came out of the temple which is in heaven, he also having a sharp sickle.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Далее Иоанн видит другого нового Ангела, который выходит из храма. Это, очевидно, один из простых Ангелов, служителей Божиих и исполнителей Его воли. Вслед за этим Ангелом появляется еще новый Ангел. Но он выходит уже не из самого храма (XI:19), не из святилища, но от жертвенника и назван имеющим власть над огнем. Следовательно, этот Ангел принадлежит к числу тех Ангелов, слуг Божиих, которые управляют в мире теми или другими стихиями. Он выходит от жертвенника всесожжения (VI:9), от которого была возносима молитва убиенных праведников об отмщении нечестивым, т.е. о суде над миром. Теперь, как бы в ответ на эти молитвы, от того жертвенника выходит Ангел с повелением от Бога произвести суд над нечестивыми.
Albert Barnes: Notes on the Bible - 1834
14:17: And another angel - The fifth in order. This angel came for a different purpose - with reference to the cutting off of the enemies of God, represented by the gathering of a vintage. Compare Mat 13:41; Mat 24:31.
Came out of the temple which is in heaven - Sent or commissioned by God. See the notes on Rev 14:15.
He also having a sharp sickle - On the word "sickle," see the notes on Rev 14:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:17: came: Rev 14:14, Rev 14:15, Rev 14:18, Rev 15:5, Rev 15:6, Rev 16:1
Geneva 1599
14:17 (14) And another angel came out of the temple which is in heaven, he also having a sharp sickle.
(14) The other type (as I said in) See Rev_ 14:14 is the vintage: the manner of which is the same as that which went before, except for this, that the grape gathering is more exact in seeking out everything, then is the harvest labour. This is therefore a more grievous judgment, both because it succeeds the other, and because it is executed with great diligence.
John Gill
14:17 And another angel came out of the temple which is in heaven,.... It is a strange conceit of Mr. Brightman's, that this angel is Thomas Lord Cromwell, in the days of King Henry the Eighth, a sincere favourer of pure religion; and that the following angel is Thomas Cranmer, archbishop of Canterbury, a martyr, that had power over fire; and that the vintage, here spoken of, refers to the destroying of religious houses, and disposing of abbey lands to other uses; which was done under the king's authority, by the former of these, at the instigation of the latter, when those who were set over that business made such havoc of the goods of the Papists, that their houses seemed to swim in their spoils, as in a river of pressed grapes. Dr. Goodwin much better interprets it of God's vengeance upon the carnal Protestants and professors of religion; since it is an angel out of the temple that will execute it, and another from the altar, zealous of God's worship, that will provoke to it; and since the winepress will be trodden without the city, the church; and which began in the wars in Germany, in the last age, and will have its full accomplishment when the whole outward court is given to the Gentiles; but how these, who are but a few, when compared with the wicked of the world, should be called the vine of the earth, I see not. Mr. Daubuz thinks this vision of the vintage has had, at least in part, its fulfilment in the late wars in the times of Queen Anne, the Popish countries being then made the seat of war, in which they suffered much; rather they come nearest to the truth of the matter, who take this to be the battle of the great God Almighty, under the sixth vial, Rev_ 16:14 fought by the word of God, the King of kings, and Lord of lords, who will tread the winepress of the fierceness and wrath of Almighty God, Rev_ 19:15 when the beast and false prophet will both be destroyed: but inasmuch as Babylon is before declared to be fallen, Rev_ 14:8 and since the gathering in of the Lord's wheat at the first resurrection is designed by the harvest, it is best to understand this vintage of the perdition of ungodly men by fire, at the conflagration of the world, which will be at the beginning of the thousand years' reign, and of the gathering of them in at the second resurrection, at the end of it, for the destruction of them in hell, soul and body. And by this "angel" is meant, not the saints of the most High; for though they may be said to come out of the temple, the church, and shall judge the world, yet they will not be employed in gathering together the wicked, and casting them into the lake of fire, or winepress of God's wrath: rather the ministering spirits are intended, who are the reapers at the end of the world, and who will gather the wicked, and bind them like tares in bundles, and cast them into the furnace of fire; though it is best to interpret this of Christ himself, who is often called an Angel in Scripture, as the Angel of God's presence; and the Angel of the covenant; and frequently in this book, as in Rev_ 7:2 because, as Mediator, he is God's messenger; and he may be said to do that, which he does by others, as instruments, as to gather the vine of the earth, and cast it into the winepress; and he may be said to "come out of the temple which is in heaven": whether this be understood of heaven itself, which the temple, and especially the most holy place in it, was a figure of; here Christ is, and from hence he is expected to come, and will come at the last day, as Judge of all the earth; or of the church of God, for here Christ dwells, and grants his gracious and spiritual presence until his second and personal coming, with all his saints: and now he will have them all with him, both quick and dead, and will be personally in his temple, the church, in the great congregation of the righteous, and out from among them will he display his power in the destruction of the wicked; and the rather he may be thought to be intended, since none but a divine person ever trod the winepress of God's wrath; see Is 63:1 to which may be added what follows,
he also having a sharp sickle; the same who is described as like to the son of man, on a white cloud, with a golden crown on his head, and such a sickle in his hand, Rev_ 14:14 which is expressive of the same judiciary power and authority.
Robert Jamieson, A. R. Fausset and David Brown
14:17 out of the temple . . . in heaven-- (Rev_ 11:19).
14:1814:18: Եւ ա՛յլ հրեշտակ ելանէր ՚ի սեղանոյն, որ ունէր իշխանութիւն ՚ի վերայ հրոյ, եւ աղաղակեաց ՚ի ձա՛յն մեծ առ հրեշտակն՝ որ ունէր զգերանդին սրեալ՝ եւ ասէր. Կթեա՛ զողկոյզս յայգւոյ երկրէ, զի հասեա՛լ է խաղողդ ՚ի դմա[5260]: [5260] Ոմանք. Հրեշտակ ել ՚ի սեղա՛՛... զողկոյզսս յայգւոյ երկրի։ Ոսկան յաւելու. Եւ ասէր. Առաքեա՛ զգերանդիդ քո սուր եւ կթեա՛ զող՛՛։
18 Եւ զոհասեղանից դուրս ելաւ մի ուրիշ հրեշտակ, որ իշխանութիւն ունէր կրակի վրայ. նա բարձր ձայնով աղաղակեց այն հրեշտակին, որ սրած գերանդի ունէր, ու ասաց. «Քաղի՛ր ողկոյզները երկրի այգուց, քանի որ խաղողը հասել է այգում»:
18 Ու սեղանէն ուրիշ հրեշտակ մը ելաւ, որ կրակի վրայ իշխանութիւն ունէր ու մեծ ձայնով կանչեց անոր՝ որ սուր մանգաղը ունէր ու ըսաւ. «Երկնցո՛ւր քու սուր մանգաղդ ու երկրի այգիին ողկոյզները կթէ, վասն զի անոր խաղողները հասունցած են»։
Եւ այլ հրեշտակ ելանէր ի սեղանոյն որ ունէր իշխանութիւն ի վերայ հրոյ, եւ աղաղակեաց ի ձայն մեծ առ հրեշտակն որ ունէր զգերանդին սրեալ, եւ ասէր. [191]Կթեա զողկոյզս յայգւոյ երկրէ, զի հասեալ է խաղողդ ի դմա:

14:18: Եւ ա՛յլ հրեշտակ ելանէր ՚ի սեղանոյն, որ ունէր իշխանութիւն ՚ի վերայ հրոյ, եւ աղաղակեաց ՚ի ձա՛յն մեծ առ հրեշտակն՝ որ ունէր զգերանդին սրեալ՝ եւ ասէր. Կթեա՛ զողկոյզս յայգւոյ երկրէ, զի հասեա՛լ է խաղողդ ՚ի դմա[5260]:
[5260] Ոմանք. Հրեշտակ ել ՚ի սեղա՛՛... զողկոյզսս յայգւոյ երկրի։ Ոսկան յաւելու. Եւ ասէր. Առաքեա՛ զգերանդիդ քո սուր եւ կթեա՛ զող՛՛։
18 Եւ զոհասեղանից դուրս ելաւ մի ուրիշ հրեշտակ, որ իշխանութիւն ունէր կրակի վրայ. նա բարձր ձայնով աղաղակեց այն հրեշտակին, որ սրած գերանդի ունէր, ու ասաց. «Քաղի՛ր ողկոյզները երկրի այգուց, քանի որ խաղողը հասել է այգում»:
18 Ու սեղանէն ուրիշ հրեշտակ մը ելաւ, որ կրակի վրայ իշխանութիւն ունէր ու մեծ ձայնով կանչեց անոր՝ որ սուր մանգաղը ունէր ու ըսաւ. «Երկնցո՛ւր քու սուր մանգաղդ ու երկրի այգիին ողկոյզները կթէ, վասն զի անոր խաղողները հասունցած են»։
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14:1818: И иной Ангел, имеющий власть над огнем, вышел от жертвенника и с великим криком воскликнул к имеющему острый серп, говоря: пусти острый серп твой и обрежь гроздья винограда на земле, потому что созрели на нем ягоды.
14:18  καὶ ἄλλος ἄγγελος [ἐξῆλθεν] ἐκ τοῦ θυσιαστηρίου, [ὁ] ἔχων ἐξουσίαν ἐπὶ τοῦ πυρός, καὶ ἐφώνησεν φωνῇ μεγάλῃ τῶ ἔχοντι τὸ δρέπανον τὸ ὀξὺ λέγων, πέμψον σου τὸ δρέπανον τὸ ὀξὺ καὶ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς.
14:18. Καὶ (And) ἄλλος (other) ἄγγελος (a-messenger) [ἐξῆλθεν] "[it-had-came-out]"ἐκ (out) τοῦ (of-the-one) θυσιαστηρίου, (of-a-surgerlet,"[ὁ] "[the-one]"ἔχων (holding) ἐξουσίαν (to-a-being-out-unto) ἐπὶ (upon) τοῦ (of-the-one) πυρός, (of-a-fire,"καὶ (and) ἐφώνησεν (it-sounded-unto) φωνῇ (unto-a-sound) μεγάλῃ (unto-great) τῷ (unto-the-one) ἔχοντι (unto-holding) τὸ (to-the-one) δρέπανον (to-a-culler) τὸ (to-the-one) ὀξὺ (to-sharp) λέγων (forthing," Πέμψον ( Thou-should-have-dispatched ) σου (of-thee) τὸ ( to-the-one ) δρέπανον ( to-a-culler ) τὸ (to-the-one) ὀξὺ (to-sharp) καὶ (and) τρύγησον (thou-should-have-harvested-unto) τοὺς (to-the-ones) βότρυας (to-clusters) τῆς (of-the-one) ἀμπέλου (of-a-vine) τῆς (of-the-one) γῆς, (of-a-soil,"ὅτι (to-which-a-one) ἤκμασαν (they-apexed-to,"αἱ (the-ones) σταφυλαὶ (grapes) αὐτῆς. (of-it)
14:18. et alius angelus de altari qui habet potestatem supra ignem et clamavit voce magna qui habebat falcem acutam dicens mitte falcem tuam acutam et vindemia botros vineae terrae quoniam maturae sunt uvae eiusAnd another angel came out from the altar, who had power over fire. And he cried with a loud voice to him that had the sharp sickle, saying: Thrust in thy sharp sickle and gather the clusters of the vineyard of the earth, because the grapes thereof are ripe.
18. And another angel came out from the altar, he that hath power over fire; and he called with a great voice to him that had the sharp sickle, saying, Send forth thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.
14:18. And another Angel went forth from the altar, who held power over fire. And he cried out in a great voice to him who held the sharp sickle, saying: “Send out your sharp sickle, and harvest the clusters of grapes from the vineyard of the earth, because its grapes have matured.”
14:18. And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.
And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe:

18: И иной Ангел, имеющий власть над огнем, вышел от жертвенника и с великим криком воскликнул к имеющему острый серп, говоря: пусти острый серп твой и обрежь гроздья винограда на земле, потому что созрели на нем ягоды.
14:18  καὶ ἄλλος ἄγγελος [ἐξῆλθεν] ἐκ τοῦ θυσιαστηρίου, [ὁ] ἔχων ἐξουσίαν ἐπὶ τοῦ πυρός, καὶ ἐφώνησεν φωνῇ μεγάλῃ τῶ ἔχοντι τὸ δρέπανον τὸ ὀξὺ λέγων, πέμψον σου τὸ δρέπανον τὸ ὀξὺ καὶ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς.
14:18. et alius angelus de altari qui habet potestatem supra ignem et clamavit voce magna qui habebat falcem acutam dicens mitte falcem tuam acutam et vindemia botros vineae terrae quoniam maturae sunt uvae eius
And another angel came out from the altar, who had power over fire. And he cried with a loud voice to him that had the sharp sickle, saying: Thrust in thy sharp sickle and gather the clusters of the vineyard of the earth, because the grapes thereof are ripe.
14:18. And another Angel went forth from the altar, who held power over fire. And he cried out in a great voice to him who held the sharp sickle, saying: “Send out your sharp sickle, and harvest the clusters of grapes from the vineyard of the earth, because its grapes have matured.”
14:18. And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.
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Adam Clarke: Commentary on the Bible - 1831
14:18: Power over fire - Probably meaning the same angel which is mentioned, Rev 8:3; Rev 9:13, who stood by the altar of burnt-offering, having authority over its fire to offer that incense to God which represents the prayers of the saints.
Albert Barnes: Notes on the Bible - 1834
14:18: And another angel - The sixth in order. He came, like the angel in Rev 14:15, with a command to him who had the sickle to go forth and execute his commission.
Came out from the altar - This stood in the front of the temple (see the notes on Mat 21:12; compare the notes on Mat 5:23-24), and was the place where burnt-sacrifices were made. As the work now to be done was a work of destruction, this was an appropriate place in the representation.
Which had power over fire - As if he kept the fire on the altar. Fire is the usual emblem of destruction; and as the work now to be done was such, it was proper to represent this angel as engaged in it.
And cried with a loud cry, ... - See Rev 14:15. That is, he came forth, as with a command from God, to call on him who was appointed to do the work of destruction, now to engage in performing it. The time had fully come.
Thrust in thy sharp sickle - Rev 14:15.
And gather the clusters of the vine of the earth - That portion of the earth which might be represented by a vineyard in which the grapes were to be gathered and crushed. The image here employed occurs elsewhere to denote the destruction of the wicked. See the very beautiful description in Isa 63:1-6, respecting the destruction of Edom, and the notes on that passage.
For her grapes are fully ripe - That is, the time has come for the ingathering; or, to apply the image, for the winding up of human affairs by the destruction of the wicked. The time here, as in the pRev_ious representation, is the end of the world; and the design is, to comfort the church in its trials and persecutions, by the assurance that all its enemies will be cut off.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:18: came: Rev 6:9, Rev 6:10
which: Rev 16:8
and cried: Rev 14:15, Rev 14:16
Thrust: Joe 3:13
John Gill
14:18 And another angel came out from the altar,.... Where are the souls of the martyrs of Jesus, Rev_ 6:9 and whom this angel is thought by some to represent, in his address to him that had the sharp sickle, crying for vengeance on the wicked of the earth, who had shed their blood: the allusion seems to be to the altar of burnt offerings, where the sacrifices were slain, and on which they were burnt with fire; and which was an emblem of the strict justice of God, showing, that those persons, for whom these sacrifices were offered, deserved to be treated in like manner; and here the angel coming from thence signifies, that he came on the behalf of the justice of God, treating that he, to whom vengeance belonged, would execute it upon all the ungodly, who were ripe for judgment: and hence it is further said of him,
which had power over fire; whether the angels, as they have presided over particular kingdoms and states, Dan 10:20 preside over the elements, since this angel had power over fire, and another angel is called the angel of the waters, Rev_ 16:5 may be considered. According to the Jews (c) there are , "angels of fire", and , "angels of the waters"; particularly it is said (d), that Gabriel is , "the prince of fire", or "that has power over fire", and Jurkemo is , "prince of hail", or has power over it: however, fire is to be taken here, not for the Spirit, and his gifts, which not a created angel, but Christ only, has a power over, to baptize with; nor the Gospel, nor martyrdom, but rather the wrath of God, which in Scripture is often compared to fire, of which this angel was an executioner: and indeed here it may be referred, both literally to the burning of the world, and the wicked in it, in which the angels may be concerned, who will descend with Christ in flames of fire, taking vengeance on the wicked; and figuratively to hell fire, and the destruction of the wicked in it, who will be cast into it by the angels of God.
And cried with a loud cry to him that had the sharp sickle, as in Rev_ 14:15 expressing like vehemence and importunity,
saying, thrust in thy sharp sickle: not commanding or directing, but entreating as before:
and gather the clusters of the vine of the earth; not the vine of God's planting, the vineyard of the Lord of hosts, the church of Christ; but the vine of the earth, of wicked and earthly men, whose vine is the vine of Sodom, &c. Deut 32:32 and which is spread over the whole earth; a wild vine, whose grapes are gall, clusters bitter, and their wine the poison of dragons; and to such a vine the wicked are compared, for their emptiness and unfruitfulness, their uselessness and unprofitableness, and for their being fit fuel for everlasting burnings; see Ezek 15:2. And the clusters of it may denote the great multitude of the wicked now to be cut down, gathered in, and destroyed, the reason given,
for her grapes are fully ripe; their wickedness very great, their iniquity full, the measure of their sins filled up, and they fitted for destruction, and ripe for ruin; see Joel 3:13. Some understand this of the degenerate church of Rome, and the destruction of it; see Rev_ 19:15.
(c) Sepher Raziel, fol. 39. 2. Targum in 1 Reg. xix. 11. (d) T. Bab. Pesachim, fol. 118. 1.
John Wesley
14:18 And another angel from the altar - Of burnt offering; from whence the martyrs had cried for vengeance. Who had power over fire - As "the angel of the waters," Rev_ 16:5, had over water. Cried, saying, Lop off the clusters of the vine of the earth - All the wicked are considered as constituting one body.
Robert Jamieson, A. R. Fausset and David Brown
14:18 from the altar--upon which were offered the incense-accompanied prayers of all saints, which bring down in answer God's fiery judgment on the Church's foes, the fire being taken from the altar and cast upon the earth.
fully ripe--Greek, "come to their acme"; ripe for punishment.
14:1914:19: Եւ արկ հրեշտակն զգերանդի իւր յերկիր, եւ կթէր զխաղող նորա, եւ արկանէ՛ր ՚ի հնծանն Աստուծոյ ՚ի մեծ[5261]: [5261] Ոմանք. Եւ կթէր զխաղողն ՚ի նմա եւ արկանէր ՚ի հնձան Աստուծոյ։
19 Եւ հրեշտակը նետեց իր գերանդին երկրի վրայ, քաղեց նրա խաղողը եւ գցեց Աստծու մեծ հնձանի մէջ[24]:[24] Յունարէնն ունի՝ Աստծու ցասման մեծ հնձանի մէջ:
19 Այն հրեշտակն ալ իր մանգաղը երկրի վրայ երկնցուց ու երկրին այգիին խաղողները կթեց ու Աստուծոյ բարկութեան մեծ հնձանին մէջ ձգեց։
Եւ արկ հրեշտակն զգերանդի իւր յերկիր, եւ կթէր զխաղող նորա, եւ արկանէր [192]ի հնձանն Աստուծոյ ի մեծ:

14:19: Եւ արկ հրեշտակն զգերանդի իւր յերկիր, եւ կթէր զխաղող նորա, եւ արկանէ՛ր ՚ի հնծանն Աստուծոյ ՚ի մեծ[5261]:
[5261] Ոմանք. Եւ կթէր զխաղողն ՚ի նմա եւ արկանէր ՚ի հնձան Աստուծոյ։
19 Եւ հրեշտակը նետեց իր գերանդին երկրի վրայ, քաղեց նրա խաղողը եւ գցեց Աստծու մեծ հնձանի մէջ[24]:
[24] Յունարէնն ունի՝ Աստծու ցասման մեծ հնձանի մէջ:
19 Այն հրեշտակն ալ իր մանգաղը երկրի վրայ երկնցուց ու երկրին այգիին խաղողները կթեց ու Աստուծոյ բարկութեան մեծ հնձանին մէջ ձգեց։
zohrab-1805▾ eastern-1994▾ western am▾
14:1919: И поверг Ангел серп свой на землю, и обрезал виноград на земле, и бросил в великое точило гнева Божия.
14:19  καὶ ἔβαλεν ὁ ἄγγελος τὸ δρέπανον αὐτοῦ εἰς τὴν γῆν, καὶ ἐτρύγησεν τὴν ἄμπελον τῆς γῆς καὶ ἔβαλεν εἰς τὴν ληνὸν τοῦ θυμοῦ τοῦ θεοῦ τὸν μέγαν.
14:19. καὶ (And) ἔβαλεν (it-had-casted,"ὁ (the-one) ἄγγελος (a-messenger,"τὸ (to-the-one) δρέπανον (to-a-culler) αὐτοῦ (of-it) εἰς (into) τὴν (to-the-one) γῆν, (to-a-soil,"καὶ (and) ἐτρύγησεν (it-harvested-unto) τὴν (to-the-one) ἄμπελον (to-a-vine) τῆς (of-the-one) γῆς, (of-a-soil,"καὶ (and) ἔβαλεν (it-had-casted) εἰς (into) τὴν (to-the-one) ληνὸν (to-a-trough) τοῦ (of-the-one) θυμοῦ (of-a-passion) τοῦ (of-the-one) θεοῦ (of-a-Deity) τὸν (to-the-one) μέγαν. (to-great)
14:19. et misit angelus falcem suam in terram et vindemiavit vineam terrae et misit in lacum irae Dei magnumAnd the angel thrust in his sharp sickle into the earth and gathered the vineyard of the earth and cast it into the great press of the wrath of God:
19. And the angel cast his sickle into the earth, and gathered the vintage of the earth, and cast it into the winepress, the great , of the wrath of God.
14:19. And the Angel sent out his sharp sickle to the earth, and he harvested the vineyard of the earth, and he cast it into the great basin of the wrath of God.
14:19. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast [it] into the great winepress of the wrath of God.
And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast [it] into the great winepress of the wrath of God:

19: И поверг Ангел серп свой на землю, и обрезал виноград на земле, и бросил в великое точило гнева Божия.
14:19  καὶ ἔβαλεν ὁ ἄγγελος τὸ δρέπανον αὐτοῦ εἰς τὴν γῆν, καὶ ἐτρύγησεν τὴν ἄμπελον τῆς γῆς καὶ ἔβαλεν εἰς τὴν ληνὸν τοῦ θυμοῦ τοῦ θεοῦ τὸν μέγαν.
14:19. et misit angelus falcem suam in terram et vindemiavit vineam terrae et misit in lacum irae Dei magnum
And the angel thrust in his sharp sickle into the earth and gathered the vineyard of the earth and cast it into the great press of the wrath of God:
14:19. And the Angel sent out his sharp sickle to the earth, and he harvested the vineyard of the earth, and he cast it into the great basin of the wrath of God.
14:19. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast [it] into the great winepress of the wrath of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Несомненно, под обрезанием винограда серпом Ангела нужно разуметь суд Божий над грешниками. Они, отделенные от праведников, подвергаются возмездию гнева Божия. И виноград брошенный в точило, был истоптан, т.е. грешный мир был подвергнут казни. Степень наказания и множество наказанных поясняется сравнением с обилием виноградного сока (названного здесь прямо кровью), который, не вмещаясь в приготовленном точиле, течет чрез его края. Это и означают слова текста: "потекла кровь из точила даже до узд конских на тысячу шестьсот стадий". Точило, места наказания, представляется находящимся вне города и служит указанием на место суда над грешниками. Суд этот будет происходить вне города. Под городом здесь разумеются те, кто живет в городе, т.е. святые Божии, которые, будучи собраны Господом от четырех ветров земли (Мф. 24:31), составят город живого Бога. Это их собрание в единое целое после их окончательного отделения от нечестивых, обреченных на наказание и осуждение. Степень наказания этого поясняется обилием потока крови наказанных, который будет достигать по своей глубины до узд коней и будет течь на 1600: стадий. Сравнение, очевидно, взято из обыкновенных войн, когда кони сражающихся ходят по окровавленной земле. Число 1600: (40х40) говорит и о высшей степени наказания, и о всеобщности (4: страны света х 4: и х 100) этого наказания (cp. XIV:10).
Adam Clarke: Commentary on the Bible - 1831
14:19: The great winepress of the wrath of God - The place or kingdom where God executes his judgments on the workers of iniquity, whether pagans or persecuting Christians; Rome pagan, or Rome papal.
Albert Barnes: Notes on the Bible - 1834
14:19: And the angel thrust in his sickle into the earth - That is, into that part of the earth which might be represented by a vineyard; or the earth considered as having been the abode of wicked men.
And cast it into the great wine-press of the wrath of God - See Isa 63:1-6. That is, the wine-press where the grapes are crushed, and where the juice, resembling blood, flows out, may be used as a symbol to denote the destruction of the wicked in the last day; and as the numbers will be immensely great, it is called the "great wine-press of divine wrath." The symbol appears to be used here alike with reference to the color of the wine resembling blood, and the pressure necessary to force it out; and thus employed it is one of the most striking emblems conceivable to denote the final destruction of the wicked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:19: and cast: Rev 19:15-21; Deu 32:32, Deu 32:33
John Gill
14:19 And the angel thrust in his sickle into the earth,.... Before "upon the earth", when the harvest was gathered in, the wheat being on the earth, but not belonging to it; but here "into the earth", the vine being the vine of the earth, rooted in it, and natural to it:
and gathered the vine of the earth; the Arabic version reads, "of the whole earth"; in like manner as the tares in the parable are said to be gathered, and bound in bundles, and cast into the fire, which, as here, intends the destruction of the wicked, at the end of the world: this vine may be said to be cut down at the burning of the world, and to be gathered at the second resurrection, as the wheat harvest of the saints will be at the first resurrection:
and cast it into the great winepress the wrath of God; the same with the lake which burns with fire and brimstone, so often mentioned in this book: the torments of the wicked will lie in the wrath of God being poured forth upon them, and into them, which will be that fire that cannot be quenched, and that worm that never dies; and this is signified by the squeezing of grapes in a winepress, as God's judgments in this world sometimes are, Is 63:3 and which will be very heavy and intolerable, since this winepress will be trod by the Lord God Almighty: and it is said to be a great one, as it must needs be, to hold the vine of the whole earth, or all the wicked of the world, who will be like the sand of the sea, innumerable; and this will be big enough for them all, and they will all be cast into it at once. Tophet is deep and large, Is 30:33.
Robert Jamieson, A. R. Fausset and David Brown
14:19 "The vine" is what is the subject of judgment because its grapes are not what God looked for considering its careful culture, but "wild grapes" (Isa. 5:1-30). The apostate world of Christendom, not the world of heathendom who have not heard of Christ, is the object of judgment. Compare the emblem, Rev_ 19:15; Is 63:2-3; Joel 3:13.
14:2014:20: Եւ կոխեցաւ հնծանն արտաքոյ քաղաքին, եւ ելանէ՛ր ՚ի հնծանէն արիւն մինչեւ ՚ի սանձս ձիոյն. եւ երկայնութիւն նորա հազա՛ր եւ վեց հարեւր ասպարէս[5262]:[5262] Ոսկան. ՚Ի սանձս ձիոցն... հազար հարիւր եւ վեց ասպարէզ։
20 Եւ հնձանը կոխոտուեց քաղաքից դուրս. եւ հնձանից արիւնը հոսում ու բարձրանում էր մինչեւ ձիու սանձերը. եւ նրա երկարութիւնը երեք հարիւր կիլոմետր էր:
20 Հնձանը քաղաքէն դուրս կոխուեցաւ ու հնձանէն արիւն կ’ելլէր, որ մինչեւ ձիերուն սանձերը ու հազար վեց հարիւր ասպարէզ կը հասնէր։
Եւ կոխեցաւ հնձանն արտաքոյ քաղաքին, եւ ելանէր ի հնձանէն արիւն մինչեւ ի սանձս [193]ձիոյն` եւ երկայնութիւն նորա`` հազար եւ վեց հարեւր ասպարէզ:

14:20: Եւ կոխեցաւ հնծանն արտաքոյ քաղաքին, եւ ելանէ՛ր ՚ի հնծանէն արիւն մինչեւ ՚ի սանձս ձիոյն. եւ երկայնութիւն նորա հազա՛ր եւ վեց հարեւր ասպարէս[5262]:
[5262] Ոսկան. ՚Ի սանձս ձիոցն... հազար հարիւր եւ վեց ասպարէզ։
20 Եւ հնձանը կոխոտուեց քաղաքից դուրս. եւ հնձանից արիւնը հոսում ու բարձրանում էր մինչեւ ձիու սանձերը. եւ նրա երկարութիւնը երեք հարիւր կիլոմետր էր:
20 Հնձանը քաղաքէն դուրս կոխուեցաւ ու հնձանէն արիւն կ’ելլէր, որ մինչեւ ձիերուն սանձերը ու հազար վեց հարիւր ասպարէզ կը հասնէր։
zohrab-1805▾ eastern-1994▾ western am▾
14:2020: И истоптаны [ягоды] в точиле за городом, и потекла кровь из точила даже до узд конских, на тысячу шестьсот стадий.
14:20  καὶ ἐπατήθη ἡ ληνὸς ἔξωθεν τῆς πόλεως, καὶ ἐξῆλθεν αἷμα ἐκ τῆς ληνοῦ ἄχρι τῶν χαλινῶν τῶν ἵππων ἀπὸ σταδίων χιλίων ἑξακοσίων.
14:20. καὶ (And) ἐπατήθη ( it-was-treaded-unto ) ἡ ( the-one ) ληνὸς ( a-trough ) ἔξωθεν (out-unto-which-from) τῆς (of-the-one) πόλεως, (of-a-city,"καὶ (and) ἐξῆλθεν (it-had-came-out,"αἷμα (a-blood,"ἐκ (out) τῆς (of-the-one) ληνοῦ (of-a-trough) ἄχρι (unto-whilst) τῶν (of-the-ones) χαλινῶν (of-bridles) τῶν (of-the-ones) ἵππων (of-horses) ἀπὸ (off) σταδίων (of-stadions) χιλίων ( of-thousand ) ἑξακοσίων . ( of-six-hundred )
14:20. et calcatus est lacus extra civitatem et exivit sanguis de lacu usque ad frenos equorum per stadia mille sescentaAnd the press was trodden without the city, and blood came out of the press, up to the horses' bridles, for a thousand and six hundred furlongs.
20. And the winepress was trodden without the city, and there came out blood from the winepress, even unto the bridles of the horses, as far as a thousand and six hundred furlongs.
14:20. And the basin was trodden beyond the city, and blood went forth from the basin, even as high as the harnesses of horses, out to one thousand six hundred stadia.
14:20. And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand [and] six hundred furlongs.
And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand [and] six hundred furlongs:

20: И истоптаны [ягоды] в точиле за городом, и потекла кровь из точила даже до узд конских, на тысячу шестьсот стадий.
14:20  καὶ ἐπατήθη ἡ ληνὸς ἔξωθεν τῆς πόλεως, καὶ ἐξῆλθεν αἷμα ἐκ τῆς ληνοῦ ἄχρι τῶν χαλινῶν τῶν ἵππων ἀπὸ σταδίων χιλίων ἑξακοσίων.
14:20. et calcatus est lacus extra civitatem et exivit sanguis de lacu usque ad frenos equorum per stadia mille sescenta
And the press was trodden without the city, and blood came out of the press, up to the horses' bridles, for a thousand and six hundred furlongs.
14:20. And the basin was trodden beyond the city, and blood went forth from the basin, even as high as the harnesses of horses, out to one thousand six hundred stadia.
14:20. And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand [and] six hundred furlongs.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:20: Even unto the horse bridles - A hyperbolical expression, to denote a great effusion of blood. The Jews said, "When Hadrian besieged the city called Bitter, he slew so many that the horses waded in blood up to their mouths." The same kind of hyperbole with that above. See Wetstein on this verse.
The space of a thousand and six hundred furlongs - It is said that the state of the Church, or St. Peter's patrimony, extends from Rome to the Po, two hundred Italian miles, which make exactly one thousand six hundred furlongs! If this be really so, the coincidence is certainly surprising, and worthy of deep regard.
On these two last verses pious Quesnel thus speaks: "As the favorable sickle of Jesus Christ reaps his wheat when ripe for heaven, so that of the executioners of his justice cuts off from this life the tares which are only fit for the fire of hell. Then shall the blood of Christ cease to be trampled on by sinners; and that of the wicked shall be eternally trodden down in hell, which is the winepress of the wrath of God.
"And the winepress was trodden without the city, eternally without the city of the heavenly Jerusalem, and far from the presence of God; eternally crushed and trodden down by his justice; eternally tormented in body and soul, without any hope either of living or dying! This is the miserable lot and portion of those who shall have despised the law of God, and died in impenitence. My God, pierce my heart with a salutary dread of thy judgments!"
Whatever these passages may mean, this is a prudent and Christian use of them.
Albert Barnes: Notes on the Bible - 1834
14:20: And the wine-press was trodden without the city - The representation was made as if it were outside of the city - that is, the city of Jerusalem, for that is represented as the abode of the holy. The word "trodden" refers to the manner in which wine was usually prepared, by being trodden by the feet of people. See the notes on Isa 63:2. The wine-press was usually in the vineyard - not in the city - and this is the representation here. As appearing to the eye of John, it was not within the walls of any city, but standing without.
And blood came out of the wine-press - The representation is, that there would be a great destruction which would be well represented by the juice flowing from a wine-press.
Even unto the horse bridles - Deep, as blood would be in a field of slaughter where it would come up to the very bridles of the horses. The idea is, that there would be a great slaughter.
By the space of a thousand and six hundred furlongs - That is, two hundred miles; covering a space of two hundred miles square - a lake of blood. This is designed to represent a great slaughter; but why the space here employed to describe it was chosen is unknown. Some have supposed it was in allusion to the length of Palestine. Prof. Stuart supposes that it refers to the breadth of Italy, and that the allusion is to the attack made on the city of the beast. But it is impossible to determine why this space was chosen, and it is unnecessary. The idea is, that there would be a slaughter so great, as it were, as to produce a lake or sea of blood; that the enemies of the church would be completely and finally overthrown, and that the church, therefore, delivered from all its enemies, would be triumphant.
The "design" of this, as of the pRev_ious representations in this chapter, is to show that all the enemies of God will be destroyed, and that, therefore, the hearts of the friends of religion should be cheered and consoled in the trials and persecutions which were to come upon it. What could be better suited to sustain the church in the time of trial, than the assurance that every foe will be ultimately cut off? What is better suited to sustain the heart of the individual believer, than the assurance that all his foes will be quelled, and that he will ere long be safe in heaven?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:20: the winepress: Isa 63:1-3; Lam 1:15
without: Rev 11:8; Heb 13:11, Heb 13:12
and blood: Rev 19:14-21; Isa 34:5-7, Isa 66:24; Eze 39:17-21
Geneva 1599
14:20 And the winepress was trodden without the city, (15) and blood came out of the winepress, even unto the horse bridles, by the space of a thousand [and] six hundred furlongs.
(15) That is, overflowed very deep, and very far and wide: the speech is exaggeration to signify the greatness of the slaughter. These are those pleasant fruits truly, of the contempt of Christ, and desiring of Antichrist rather than him, which the miserable, mad and blind world reaps at this time.
John Gill
14:20 And the winepress was trodden without the city,.... The beloved city, the new Jerusalem, into which none of the wicked will enter, and without which are dogs, &c. Rev_ 20:9. The allusion may be, as Dr. Lightfoot thinks, to the olive presses, which were without the city of Jerusalem, from whence Gethsemane had its name, whither our Lord went, and where his sorrows began the night he was betrayed: hell is sometimes expressed by outer darkness, and said to be far off from heaven, and between the one and the other a great gulf is fixed, the distance is considerable; hence men are said to go forth to behold the miseries of the wicked; see Mt 22:13.
and blood came out of the winepress; alluding to the juice squeezed out of grapes, called the blood of grapes, Gen 49:11.
Even unto the horses' bridles, for the space of a thousand and six hundred furlongs; which is only an hyperbolical expression, setting forth the largeness and universality of the destruction of the wicked, and the impossibility of their escaping it. In like manner the Jews express a great slaughter of men; so of the slaughter at Bither, by Adrian, they say (e), they went on slaying , "until a horse plunged in blood up to his nostrils", and the blood ran four miles into the sea; which is not to be understood literally, but as expressing a prodigious effusion of blood: and as to
the space of a thousand and six hundred furlongs, perhaps there may be an allusion to the measure of the land of Israel, and the common notion of it among the Jews, who make it to be the square of four hundred parsoe (f): hence they often speak of the land of Israel shaking and moving four hundred "parsoe", upon some extraordinary occasions (g); and a "parsa" contained four miles (h), so that four hundred "parsoe" made a thousand and six hundred miles; and if miles and furlongs are the same, in which sense only the land of Israel could be so large, here is the exact space; for Jerom (i), who was an inhabitant of it, says, it was scarce 160 miles in length, to which agrees R. Menachem (k); and it may be observed, that the Arabic version renders the words, "by the space of a thousand and six hundred miles". The Ethiopic version, very wrongly, reads, "sixteen furlongs".
(e) T. Hieros. Taanioth, fol. 69. 1. (f) T. Bab. Bava Metzia, fol. 28. 1. Gloss. in ib. (g) T. Bab. Megilla, fol. 3. 1. & Bava Kama, fol. 82. 2. & Menachot, fol. 64. 2. (h) T. Bab. Pesachim, fol. 92. 2. Gloss. in ib. (i) Ad Dardanum, fol. 22. 1. Tom. 3. (k) In Gen. fol. 60.
John Wesley
14:20 And the winepress was trodden - By the Son of God, Rev_ 19:15. Without the city - Jerusalem. They to whom St. John writes, when a man said, "The city," immediately understood this. And blood came out of the winepress, even to the horses' bridles - So deep at its first flowing from the winepress! One thousand six hundred furlongs - So far! at least two hundred miles, through the whole land of Palestine.
Robert Jamieson, A. R. Fausset and David Brown
14:20 without the city--Jerusalem. The scene of the blood-shedding of Christ and His people shall be also the scene of God's vengeance on the Antichristian foe. Compare the "horsemen," Rev_ 9:16-17.
blood--answering to the red wine. The slaughter of the apostates is what is here spoken of, not their eternal punishment.
even unto the horse bridles--of the avenging "armies of heaven."
by the space of a thousand . . . six hundred furlongs--literally, "a thousand six hundred furlongs off" [W. KELLY]. Sixteen hundred is a square number; four by four by one hundred. The four quarters, north, south, east, and west, of the Holy Land, or else of the world (the completeness and universality of the world-wide destruction being hereby indicated). It does not exactly answer to the length of Palestine as given by JEROME, one hundred sixty Roman miles. BENGEL thinks the valley of Kedron, between Jerusalem and the Mount of Olives, is meant, the torrent in that valley being about to be discolored with blood to the extent of sixteen hundred furlongs. This view accords with Joel's prophecy that the valley of Jehoshaphat is to be the scene of the overthrow of the Antichristian foes.