14:1 {The Lamb} (to arnion). See 5:6; 7:17; 12:11; 13:8 and is in contrast with the anarthrous arnion in 13:11. This proleptic vision of the Lamb "standing on the mount Zion" (hestos epi to oros Si“n, second perfect active participle neuter of histˆmi with epi and accusative) is reasoning after the visions of the two beasts. Mount Zion is the site of the new city of God (Heb 12:22), the Jerusalem above (Ga 4:26), the seat of the Messianic Kingdom whether heaven or the new earth (Re 21; 22). These victors have the name of the Lamb and God upon their foreheads as in 3:12; 22:4, in place of the mark of the beast above (13:16; 14:11). This seal protects them (9:4).
{A hundred and forty and four thousand} (hekaton tesserakonta tessares chiliades). "Thousands" literally (chilias feminine word for a thousand and so echousai feminine plural). For the 144,000 see 7:5,8, though some scholars seek a distinction somehow.

14:2 {As a voice of many waters} (h“s ph“nˆn hudat“n poll“n). For which see 1:15.
{Of a great thunder} (brontˆs megalˆs). For which see 6:1; 19:6. For this voice out of heaven see 10:4; 14:15; 18:4 and note accusative with ˆkousa.
{As the voice of harpers harping with their harps} (h“s kithar“id“n kitharizont“n en tais kitharais aut“n). Triple use of kithara (5:8), kithar“id“n (18:22), kitharizont“n (old verb kithariz“, in N.T. only here and 1Co 14:7). Wonderful melody in this chorus by the angels, not by the 144,000.

14:3 {They sing as it were a new song} (aidousin h“s “idˆn kainˆn). See 5:9 for this phrase (cognate accusative) save that here h“s (as if) is added. There the new song was sung by the four living creatures and the elders, but here "before" (en“pion) them and so apparently by the throng who were themselves redeemed by the Lamb.
{No man could learn the song save} (oudeis edunato mathein tˆn “idˆn ei mˆ). Imperfect (edunato) of dunamai and second aorist (ingressive) active infinitive of manthan“. In 5:9-12 the angels join in the song. In 15:3 it is the Song of Moses and the Lamb.
{Even they that had been purchased out of the earth} (hoi ˆgorasmenoi apo tˆs gˆs). Perfect passive articular participle of agoraz“, purchased by the blood of the Lamb (5:9), masculine plural in apposition with chiliades (thousands) feminine plural (7:5,8; 14:1). Apo (from) here, though ek (out of) in 5:9. The 144,000 are not yet separated from the earth (Joh 17:15). Whether the 144,000 here are identical with that number in 7:4-8 or not, they must embrace both men and women.

14:4 {Were not defiled with women} (meta gunaik“n ouk emolunthˆsan). First aorist passive indicative of molun“, old verb, to stain, already in 3:4, which see. The use of this word rules out marriage, which was not considered sinful.
{For they are virgins} (parthenoi gar eisin). Parthenos can be applied to men as well as women. Swete takes this language "metaphorically, as the symbolical character of the Book suggests." Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Mt 19:12), as did Paul (1Co 7:1,8,32,36). Marriage is approved by Paul in 1Ti 4:3 and by Heb 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.
{Whithersoever he goeth} (hopou an hupagei). Indefinite local clause with modal an and the present active indicative of hupag“. The Christian life is following the Lamb of God as Jesus taught (Mr 2:14; 10:21; Lu 9:59; Joh 1:43; 21:19, etc.) and as Peter taught (1Pe 2:21) and John (1Jo 2:6).
{Were purchased from among men} (ˆgorasthˆsan apo t“n anthr“p“n). First aorist passive indicative of agoraz“, repeating the close of verse 3.
{First fruits} (aparchˆ). See for this word 1Co 16:15; Ro 11:16; 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Mt 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Ro 12:1; Heb 13:15; 1Pe 2:5).

14:5 {Was found no lie} (ouch heurethˆ pseudos). First aorist passive indicative of heurisk“. In 1Pe 2:23 this passage (Isa 53:9) is quoted with dolos (deceit, guile) instead of pseudos (lie), but the difference is not great.
{Without blemish} (am“moi). Alpha privative and m“mos (blemish, spot). As Christ the Paschal Lamb is (1Pe 1:19; Heb 9:14), so the followers of the Lamb are to be in the end (Php 2:15).

14:6 {Another angel} (allon aggelon). A new turn in the drama comes with each angel (7:2; 8:3,13; 10:1). Here the angel is seen "flying in mid heaven" (petomenon en mesouranˆmati), while in 8:13 John heard him "flying in mid heaven" (genitive case of same participle, which see). This one is in the sight and hearing of all.
{Having} (echonta). Accusative singular agreeing with aggelon like petomenon (flying), but leg“n in verse 7 is nominative, as if a new sentence like leg“n in 4:1.
{An eternal gospel} (euaggelion ai“nion). The only use of euaggelion in John's writings, though the verb euaggelisai (first aorist active infinitive epexegetical with echonta like Joh 16:12) occurs here and in 10:7. Here it is not to euaggelion (the gospel), but merely a proclamation of God's eternal (ai“nios here alone in the Apocalypse, though common in the Fourth Gospel and I John) purpose. Origen even took this "eternal gospel" to be another book to be written! Note the double use of epi (with accusative after euaggelisai and the genitive with gˆs). See 5:9 for the races, etc.

14:7 {And he saith} (leg“n). See above.
{Fear God} (phobˆthˆte ton theon). First aorist passive (deponent) imperative of phobeomai, here transitive with the accusative as in Lu 12:5. It is a call to judgment with no hope offered except by implication (Ac 14:15ff.).
{Give him glory} (dote aut“i doxan). Second aorist active indicative of did“mi. For the phrase see 11:13.
{The hour is come} (hˆ h“ra ˆlthen). Second aorist (prophetic use) active indicative of erchomai. Common idiom in John's Gospel (2:4; 4:21,23; 5:25,28; 7:30, etc.). {Worship} (proskunˆsate). First aorist active imperative of proskune“ with the dative case. Solemn call to the pagan world to worship God as Creator (4:11; 10:6), as in Ps 96:6; Ac 14:15. For "the fountains of waters" see 8:10.

14:8 {Another, a second angel} (allos deuteros aggelos). This second angel "followed" (ˆkolouthˆsen, first aorist active indicative of akolouthe“) and interpreted in part the first one.
{Fallen, fallen} (epesen, epesen). Prophetic aorist active indicative of pipt“, repeated as a solemn dirge announcing the certainty of the fall. The English participle "fallen, fallen" is more musical and rhythmical than the literal rendering "fell, fell." The language is an echo of Isa 21:9, though B in the LXX has pept“ken, pept“ken (perfect).
{Babylon the great} (Babul“n hˆ magalˆ). The adjective megalˆ occurs with Babul“n each time in the Apocalypse (14:8; 16:19; 17:5; 18:2,10,21) as a reminder of Nebuchadrezzar. There is no doubt that Rome is meant by Babylon, as is probably seen already in 1Pe 5:13. As a prisoner in Patmos John can speak his mind by this symbolism. {Hath made to drink} (pepotiken). Perfect active indicative of potiz“, old causative verb (from potos drinking, 1Pe 4:3), as in Mt 25:35. The remarkable phrase that follows seems based on Jer 51:8 (Jer 25:15). It is a combination also of Re 14:10 (the wine of God's wrath, also in 16:19; 19:15) and 17:2. There is no doubt of the dissoluteness of the old Babylon of Jeremiah's day as of the Rome of John's time. Rome is pictured as the great courtesan who intoxicates and beguiles the nations to fornication (17:2,4,6), but the cup of God's wrath for her and her paramours is full (14:10; 16:19; 18:2).

14:9 {A third} (tritos). "The third of this succession of herald angels denounces the Caesar-worshippers" (Swete). Cf. 13:12ff. This counter proclamation (verses 9-12) warns those tempted to yield to the threats of the second beast about boycott and death (13:11-17).
{If any man worshippeth the beast and his image} (ei tis proskunei to thˆrion kai tˆn eikona autou). Condition of first class challenging those afraid of the beast. Note accusative (thˆrion) after proskunei, not dative as in verse 7.
{And receiveth a mark} (kai lambanei charagma). Carries on the same condition and picks up the very language of 13:16. These Caesar-worshippers are guilty of an "eternal sin" (Mr 3:29).

14:10 {He also shall drink} (kai autos pietai). Future middle of pin“. Certainty for him as for Babylon and her paramours (16:17).
{Of the wine of the wrath of God} (ek tou oinou tou thumou tou theou). Note ek (partitive) after pietai. In 16:19; 19:15 we have both thumou and orgˆs (wrath of the anger of God). The white heat of God's anger, held back through the ages, will be turned loose.
{Prepared unmixed} (tou kekerasmenou akratou). A bold and powerful oxymoron, "the mixed unmixed." Akratos is an old adjective (alpha privative and kerannumi to mix) used of wine unmixed with water (usually so mixed), here only in N.T. So it is strong wine mixed (perfect passive participle of kerannumi) with spices to make it still stronger (cf. Ps 75:9).
{In the cup of his anger} (en t“i potˆri“i tˆs orgˆs autou). Both thumos (vehement fury) and orgˆ (settled indignation).
{He shall be tormented} (basanisthˆsetai). Future passive of basaniz“. See 9:5; 11:10.
{With fire and brimstone} (en puri kai thei“i). See 9:17 for fire and brimstone and also 19:20; 20:10; 21:8. The imagery is already in Ge 19:24; Isa 30:33; Eze 38:22.
{In the presence of the holy angels and in the presence of the Lamb} (en“pion aggel“n hagi“n kai en“pion tou arniou). This holy environment adds to the punishment.

14:11 {The smoke of their torment} (ho kapnos tou basanismou aut“n). See 9:5 for basanismos, only there it was a limited penalty, here it is "for ever and ever" (eis ai“nas ai“n“n, unto ages of ages). See also 18:9; 19:3; 20:10.
{They have no rest} (ouk echousin anapausin). The very language used in 4:8 of the four living creatures in praising God. "Those who desert Christ for Caesar will be the victims of a remorse that never dies or sleeps" (Swete). The rest of the verse repeats the solemn challenge of verse 9.

14:12 {Here is the patience of the saints} (H“de hˆ hupomonˆ t“n hagi“n estin). John's own comment as in 13:10; 17:9. In this struggle against emperor worship lay their opportunity (Ro 5:3). It was a test of loyalty to Christ.
{They that keep} (hoi tˆrountes). In apposition with t“n hagi“n (genitive), though nominative, a frequent anacoluthon in this book (2:20, etc.). Cf. 12:17.
{The faith of Jesus} (tˆn pistin Iˆsou). "The faith in Jesus" (objective genitive) as in 2:13; Mr 11:22; Jas 2:1.

14:13 {Write} (Grapson). First aorist active imperative of graph“ as in 1:11. John's meditation is broken by this command. This new beatitude (makarioi, Blessed) for the Christian dead goes farther than Paul's words (1Th 4:14-16; 1Co 15:18). Probably "from henceforth" (ap' arti) goes with "those who die in the Lord," giving comfort to those facing persecution and death.
{That they may rest} (hina anapaˆsontai). Purpose clause with hina and the second future passive of anapau“. {From their labours} (ek t“n kop“n aut“n). From the toils, the wearinesses, but not from the activities (erga), for these "follow with them." There is this to comfort us for all our growth here. Even if cut short, it can be utilized in heaven, which is not a place of idleness, but of the highest form of spiritual service.

14:14 {A white cloud} (nephelˆ leukˆ). Like the "bright cloud" of Mt 17:5 (Transfiguration), a familiar object in the Mediterranean lands. See Da 7:13; Mt 24:30; 26:64; Ac 1:9,11 for the picture of Christ's return.
{I saw one sitting} (kathˆmenon). No eidon here, but the accusative follows the eidon at the beginning, as nephelˆ is nominative after idou, as in 4:1,4.
{Like unto a son of man} (homoion huion anthr“pou). Accusative here after homoion as in 1:13, instead of the usual associative instrumental (13:4).
{Having} (ech“n). Nominative again after the idou construction, just before, not after, eidon.
{A golden crown} (stephanon chrusoun). Here a golden wreath, not the diadems of 19:12.
{A sharp sickle} (drepanon oxu). Old form drepanˆ (from drep“, to pluck), pruning-hook, in N.T. only in this chapter and Mr 4:29. Christ is come for reaping this time (Heb 9:28) for the harvesting of earth (verses 15-17). The priesthood of Christ is the chief idea in 1:12-20 and "as the true "Imperator"" (Swete) in chapter Re 19.

14:15 {Send forth} (pempson). First aorist (urgency) active imperative of pemp“. "Thrust in thy sickle now," this angel urges Christ.
{And reap} (kai therison). First aorist (urgency) active imperative of theriz“, old verb (from theros, summer), as in Mt 6:26. See verse 7 for "the hour is come." Therisai (to reap) is epexegetical infinitive (first aorist active of theriz“).
{The harvest} (ho therismos). Old, but rare word (from theriz“, to harvest), as in Mt 13:30; Joh 4:35, here only in Revelation.
{Is over-ripe} (exˆranthˆ). First aorist (prophetic as in 10:17; 15:1) passive of xˆrain“ (cf. Jas 1:11), to wither, to dry up. Perhaps just "ripe," not "over-ripe." Cf. Joe 1:17.

14:16 {Cast} (ebalen). Second aorist active indicative of ball“. No violence by the use of ebalen as is seen in Mt 10:34 (balein eirˆnˆn, to bring peace).
{Was reaped} (etheristhˆ). First aorist passive indicative of theriz“. Both prophetic aorists again. Christ puts in the sickle as he wills with his own agents (Mt 9:37f.; 13:39,41).

14:17 {He also} (kai autos). As well as the Reaper on the cloud. This is the fifth angel who is God's messenger from heaven (temple where God dwells). This fifth angel with his sharp sickle is to gather the vintage (18-20) as Christ did the wheat.

14:18 {Another angel} (allos aggelos). The fifth angel above Swete terms "the Angel of vengeance." He responds to the call of the sixth angel here as Christ does to the call of the fourth angel in verse 15.
{Out from the altar} (ek tou thusiastˆriou). From the altar of incense where he is in charge of the fire (exousian epi tou puros). If it is the altar of burnt offering (6:9; 11:1), we are reminded of the blood of the martyrs (Swete), but if the altar of incense (8:3,5; 9:13; 16:7), then of the prayers of the saints.
{The sharp sickle} (to drepanon to oxu). Useful for vintage as for harvesting. So "send forth" (pempson) as in verse 15.
{Gather} (trugˆson). First aorist active imperative of truga“, old verb (from trugˆ dryness, ripeness), in N.T. only Re 15:18f. and Lu 6:44.
{The clusters} (tous botruas). Old word botrus, here only in N.T. (Ge 40:10).
{Her grapes} (hai staphulai autˆs). Old word again for grapes, bunch of grapes, in N.T. only here, Mt 7:16; Lu 6:44.
{Are fully ripe} (ˆkmasan). Old and common verb (from akmˆ, Mt 15:16), to come to maturity, to reach its acme, here only in N.T.

14:19 {Cast} (ebalen). As in verse 16.
{Gathered} (etrugˆsen). Like etheristhˆ in verse 16, in obedience to the instructions in verse 18 (trugˆson).
{The vintage of the earth} (tˆn ampelon tˆs gˆs). "The vine of the earth." Here ampelos is used for the enemies of Christ collectively pictured.
{And cast it} (ebalen). Repeating ebalen and referring to ampelon (vintage) just before.
{Into the winepress the great winepress} (eis tˆn lˆnon ton megan). Lˆnos is either feminine as in verse 20; 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (21:14 to teichos ech“n). See Mt 21:33. For this metaphor of God s wrath see 14:10; 15:1,7; 16:1,19; 19:15.

14:20 {Was trodden} (epatˆthˆ). First aorist passive indicative of pate“, to tread. The image of treading out the grapes is a familiar one in the East. Perhaps Isa 63:3 is in mind.
{Without the city} (ex“then tˆs pole“s). Ablative case with ex“then (like ex“). This was the usual place (Heb 13:12). See ex“then in 11:2. Joel (Joe 3:12) pictures the valley of Jehoshaphat as the place of the slaughter of God's enemies. Cf. Zec 14:4.
{Blood from the winepress} (haima ek tˆs lˆnou). Bold imagery suggested by the colour of the grapes.
{Unto the bridles} (achri t“n chalin“n). Old word (from chala“ to slacken), in N.T. only here and Jas 3:3. Bold picture.
{As far as a thousand and six hundred furlongs} (apo stadi“n chili“n hexakosi“n). A peculiar use of apo, for "distance from (of)" as also in Joh 11:18; 21:8, somewhat like the use of pro in Joh 12:1. The distance itself covers the length of Palestine, but it is more likely that "the metaphor is worked out with the exuberance of apocalyptic symbolism" (Swete) for the whole earth.