Discovery BoxRevelation 14:17 
Context14:17 Then 1 another angel came out of the temple in heaven, and he too had a sharp sickle.
Revelation 2:12
Context2:12 “To 2 the angel of the church in Pergamum write the following: 3
“This is the solemn pronouncement of 4 the one who has the sharp double-edged sword: 5
Revelation 14:18
Context14:18 Another 6 angel, who was in charge of 7 the fire, came from the altar and called in a loud voice to the angel 8 who had the sharp sickle, “Use 9 your sharp sickle and gather 10 the clusters of grapes 11 off the vine of the earth, 12 because its grapes 13 are now ripe.” 14
Revelation 1:16
Context1:16 He held 15 seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His 16 face shone like the sun shining at full strength.
Revelation 14:14
Context14:14 Then 17 I looked, and a white cloud appeared, 18 and seated on the cloud was one like a son of man! 19 He had 20 a golden crown on his head and a sharp sickle in his hand.
Revelation 19:15
Context19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 21 He 22 will rule 23 them with an iron rod, 24 and he stomps the winepress 25 of the furious 26 wrath of God, the All-Powerful. 27
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
2 tn Here καί (kai) has not been translated due to differences between Greek and English style.
3 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
4 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
5 sn On the sharp double-edged sword see 1:16.
6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
7 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
8 tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
9 tn Grk “Send.”
10 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.”
11 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.”
12 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
13 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 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
15 tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”
16 tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.
17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
18 tn Grk “and behold, a white cloud.”
19 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).
20 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
21 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
22 tn Here καί (kai) has not been translated because of differences between Greek and English style.
23 tn Grk “will shepherd.”
24 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).
25 sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.
26 tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).
27 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
