Wahyu 14:14-20

14:14 Then ¹  I looked, and a white cloud appeared, ²  and seated on the cloud was one like a son of man! ³  He had ⁴  a golden crown on his head and a sharp sickle in his hand. 14:15 Then ⁵  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ⁶  your sickle and start to reap, ⁷  because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So ⁸  the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

14:17 Then ⁹  another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another ¹⁰  angel, who was in charge of ¹¹  the fire, came from the altar and called in a loud voice to the angel ¹²  who had the sharp sickle, “Use ¹³  your sharp sickle and gather ¹⁴  the clusters of grapes ¹⁵  off the vine of the earth, ¹⁶  because its grapes ¹⁷  are now ripe.” ¹⁸  14:19 So ¹⁹  the angel swung his sickle over the earth and gathered the grapes from the vineyard ²⁰  of the earth and tossed them into the great ²¹  winepress of the wrath of God. 14:20 Then ²²  the winepress was stomped ²³  outside the city, and blood poured out of the winepress up to the height of horses’ bridles ²⁴  for a distance of almost two hundred miles. ²⁵ 

Wahyu 19:17-21

19:17 Then ²⁶  I saw one angel standing in ²⁷  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ²⁸ 

“Come, gather around for the great banquet ²⁹  of God,

19:18 to eat ³⁰  your fill ³¹  of the flesh of kings,

the flesh of generals, ³² 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ³³ 

and small and great!”

19:19 Then ³⁴  I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now ³⁵  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ³⁶  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ³⁷  19:21 The ³⁸  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ³⁹  themselves with their flesh.

[14:14]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ² tn Grk “and behold, a white cloud.”

[14:14]  ³ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).

[14:14]  ⁴ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[14:15]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ⁶ tn Grk “Send out.”

[14:15]  ⁷ tn The aorist θέρισον (qerison) has been translated ingressively.

[14:16]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:17]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:18]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ¹¹ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ¹² tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

[14:18]  ¹³ tn Grk “Send.”

[14:18]  ¹⁴ tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”

[14:18]  ¹⁵ tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”

[14:18]  ¹⁶ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ¹⁷ tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”

[14:18]  ¹⁸ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[14:19]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:19]  ²⁰ tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).

[14:19]  ²¹ tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lhnon, fem.) it has been taken to modify that word (as do most English translations).

[14:20]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:20]  ²³ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

[14:20]  ²⁴ tn L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”

[14:20]  ²⁵ tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.

[19:17]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ²⁷ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ²⁸ tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  ²⁹ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ³⁰ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ³¹ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ³² tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[19:18]  ³³ tn See the note on the word “servants” in 1:1.

[19:19]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ³⁵ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ³⁶ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ³⁷ tn Traditionally, “brimstone.”

[19:21]  ³⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ³⁹ tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”