KJV: 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.
YLT: and another messenger did come forth out of the sanctuary crying in a great voice to him who is sitting upon the cloud, 'Send forth thy sickle and reap, because come to thee hath the hour of reaping, because ripe hath been the harvest of the earth;'
Darby: And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Send thy sickle and reap; for the hour of reaping is come, for the harvest of the earth is dried.
ASV: 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 ripe.
| ἄλλος | another |
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Parse: Adjective, Nominative Masculine Singular Root: ἄλλος Sense: another, other. |
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| ἄγγελος | angel |
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Parse: Noun, Nominative Masculine Singular Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| ἐξῆλθεν | came out |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐξέρχομαι Sense: to go or come forth of. |
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| ναοῦ | temple |
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Parse: Noun, Genitive Masculine Singular Root: ναός Sense: used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of Holies (in classical Greek it is used of the sanctuary or cell of the temple, where the image of gold was placed which is distinguished from the whole enclosure). |
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| κράζων | crying |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: κράζω Sense: to croak. |
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| φωνῇ | a voice |
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Parse: Noun, Dative Feminine Singular Root: φωνή Sense: a sound, a tone. |
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| μεγάλῃ | loud |
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Parse: Adjective, Dative Feminine Singular Root: μέγας Sense: great. |
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| τῷ | to the [One] |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| καθημένῳ | sitting |
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Parse: Verb, Present Participle Middle or Passive, Dative Masculine Singular Root: κάθημαι Sense: to sit down, seat one’s self. |
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| νεφέλης | cloud |
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Parse: Noun, Genitive Feminine Singular Root: νεφέλη Sense: a cloud. |
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| Πέμψον | Put forth |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: πέμπω Sense: to send. |
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| δρέπανόν | sickle |
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Parse: Noun, Accusative Neuter Singular Root: δρέπανον Sense: a sickle, a pruning-hook, a hooked vine knife, such as reapers and vinedressers use. |
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| σου | of You |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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| θέρισον | reap |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: θερίζω Sense: to reap, harvest. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ἦλθεν | has come |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| ὥρα | hour |
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Parse: Noun, Nominative Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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| θερίσαι | to reap |
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Parse: Verb, Aorist Infinitive Active Root: θερίζω Sense: to reap, harvest. |
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| ἐξηράνθη | has ripened |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ξηραίνω Sense: to make dry, dry up, wither. |
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| θερισμὸς | harvest |
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Parse: Noun, Nominative Masculine Singular Root: θερισμός Sense: harvest, the act of reaping. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| γῆς | earth |
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Parse: Noun, Genitive Feminine Singular Root: γῆ Sense: arable land. |
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Greek Commentary for Revelation 14:15
First aorist (urgency) active imperative of πεμπω pempō “Thrust in thy sickle now,” this angel urges Christ. [source]
First aorist (urgency) active imperative of τεριζω therizō old verb (from τερος theros summer), as in Matthew 6:26. See Revelation 14:7 for “the hour is come.” Τερισαι Therisai (to reap) is epexegetical infinitive (first aorist active of τεριζω therizō).The harvest (ο τερισμος ho therismos). Old, but rare word (from τεριζω therizō to harvest), as in Matthew 13:30; John 4:35, here only in Revelation.Is over-ripe First aorist (prophetic as in Revelation 10:7; Revelation 15:1) passive of χηραινω xērainō (cf. James 1:11), to wither, to dry up. Perhaps just “ripe,” not “over-ripe.” Cf. Joel 1:17. [source]
Old, but rare word (from τεριζω therizō to harvest), as in Matthew 13:30; John 4:35, here only in Revelation. [source]
First aorist (prophetic as in Revelation 10:7; Revelation 15:1) passive of χηραινω xērainō (cf. James 1:11), to wither, to dry up. Perhaps just “ripe,” not “over-ripe.” Cf. Joel 1:17. [source]
Lit., send. Rev., send forth. [source]
See on Luke 10:2. [source]
Lit., was dried. Compare Mark 11:20; John 15:6. Rev., is over-ripe. [source]
Reverse Greek Commentary Search for Revelation 14:15
The phrase went out from, may mean either removal (Revelation 18:4; John 8:59) or origin (Revelation 9:3; Revelation 14:13, Revelation 14:15, Revelation 14:17; Revelation 19:5, Revelation 19:21). Here the latter, as appears from the following clause. Compare Acts 20:30. [source]
But the seventh trumpet does not sound till Revelation 11:15. This angel is not one of the seven or of the four, but like the other strong angel in Revelation 5:2; Revelation 18:21 or the other angel in Revelation 14:6, Revelation 14:15. The sixth trumpet of Revelation 9:13 ends in Revelation 9:21. The opening of the seventh seal was preceded by two visions (chapter Rev 7) and so here the sounding of the seventh trumpet (Revelation 11:15) is preceded by a new series of visions (10:1-11:14). [source]
See Revelation 2:27; Mark 6:8 for ραβδος rabdos one said “Saying” (present active masculine participle of λεγω legō) is all that the Greek has. The participle implies εδωκεν edōken (he gave), not εδοτη edothē a harsh construction seen in Genesis 22:20; Genesis 38:24, etc.Rise and measure (εγειρε και μετρησον egeire kai metrēson). Present active imperative of εγειρω egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Present active imperative of εγειρω egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Second aorist active indicative of ερχομαι erchomai the prophetic aorist again. The Dies Irae is conceived as already come.The time of the dead to be judged (ο καιρος των νεκρων κριτηναι ho kairos tōn nekrōn krithēnai). For this use of καιρος kairos see Mark 11:13; Luke 21:24. By “the dead” John apparently means both good and bad (John 5:25; Acts 24:21), coincident with the resurrection and judgment (Mark 4:29; Revelation 14:15.; Revelation 20:1-15). The infinitive κριτηναι krithēnai is the first aorist passive of κρινω krinō epexegetic use with the preceding clause, as is true also of δουναι dounai (second aorist active infinitive of διδωμι didōmi), to give.Their reward This will come in the end of the day (Matthew 20:8), from God (Matthew 6:1), at the Lord‘s return (Revelation 22:12), according to each one‘s work (1 Corinthians 3:8).The small and the great (τους μικρους και τους μεγαλους tous mikrous kai tous megalous). The accusative here is an anacoluthon and fails to agree in case with the preceding datives after δουναι τον μιστον dounai ton misthon though some MSS. have the dative τοις μικροις tois mikrois etc. John is fond of this phrase “the small and the great” (Revelation 13:16; Revelation 19:5, Revelation 19:18; Revelation 20:12).To destroy First aorist active infinitive of διαπτειρω diaphtheirō carrying on the construction with καιρος kairos Note τους διαπτειροντας tous diaphtheirontas “those destroying” the earth (corrupting the earth). There is a double sense in διαπτειρω diaphtheirō that justifies this play on the word. See Revelation 19:2. In 1 Timothy 6:5 we have those “corrupted in mind” God will destroy the destroyers (1 Corinthians 3:16.). [source]
For this use of καιρος kairos see Mark 11:13; Luke 21:24. By “the dead” John apparently means both good and bad (John 5:25; Acts 24:21), coincident with the resurrection and judgment (Mark 4:29; Revelation 14:15.; Revelation 20:1-15). The infinitive κριτηναι krithēnai is the first aorist passive of κρινω krinō epexegetic use with the preceding clause, as is true also of δουναι dounai (second aorist active infinitive of διδωμι didōmi), to give. [source]
For which see Revelation 6:1; Revelation 19:6. For this voice out of heaven see Revelation 10:4; Revelation 14:15; Revelation 18:4 and note accusative with ηκουσα ēkousa the voice of harpers harping with their harps Triple use of κιταρα kithara (Revelation 5:8), κιταρωιδων kitharōidōn (Revelation 18:22), κιταριζοντων kitharizontōn (old verb κιταριζω kitharizō in N.T. only here and 1 Corinthians 14:7). Wonderful melody in this chorus by the angels, not by the 144,000. [source]
No ειδον eidon here, but the accusative follows the ειδον eidon at the beginning, as νεπελη nephelē is nominative after ιδου idou as in Revelation 4:1, Revelation 4:4.Like unto a son of man (ομοιον υιον αντρωπου homoion huion anthrōpou). Accusative here after ομοιον homoion as in Revelation 1:13, instead of the usual associative instrumental (Revelation 13:4).Having Nominative again after the ιδου idou construction, just before, not after, ειδον eidon golden crown Here a golden wreath, not the diadems of Revelation 19:12.A sharp sickle (δρεπανον οχυ drepanon oxu). Old form δρεπανη drepanē (from δρεπω drepō to pluck), pruning-hook, in N.T. only in this chapter and Mark 4:29. Christ is come for reaping this time (Hebrews 9:28) for the harvesting of earth (Revelation 14:15-17). The priesthood of Christ is the chief idea in Revelation 1:12-20 and “as the true Imperator ” (Swete) in chapter Rev 19. [source]
Nominative again after the ιδου idou construction, just before, not after, ειδον eidon golden crown Here a golden wreath, not the diadems of Revelation 19:12.A sharp sickle (δρεπανον οχυ drepanon oxu). Old form δρεπανη drepanē (from δρεπω drepō to pluck), pruning-hook, in N.T. only in this chapter and Mark 4:29. Christ is come for reaping this time (Hebrews 9:28) for the harvesting of earth (Revelation 14:15-17). The priesthood of Christ is the chief idea in Revelation 1:12-20 and “as the true Imperator ” (Swete) in chapter Rev 19. [source]
Old form δρεπανη drepanē (from δρεπω drepō to pluck), pruning-hook, in N.T. only in this chapter and Mark 4:29. Christ is come for reaping this time (Hebrews 9:28) for the harvesting of earth (Revelation 14:15-17). The priesthood of Christ is the chief idea in Revelation 1:12-20 and “as the true Imperator ” (Swete) in chapter Rev 19. [source]
The fifth angel above Swete terms “the Angel of vengeance.” He responds to the call of the sixth angel here as Christ does to the call of the fourth angel in Revelation 14:15. [source]
From the altar of incense where he is in charge of the fire If it is the altar of burnt offering (Revelation 6:9; Revelation 11:1), we are reminded of the blood of the martyrs (Swete), but if the altar of incense (Revelation 8:3, Revelation 8:5; Revelation 9:13; Revelation 16:7), then of the prayers of the saints.The sharp sickle (το δρεπανον το οχυ to drepanon to oxu). Useful for vintage as for harvesting. So “send forth” (πεμπσον pempson) as in Revelation 14:15.Gather First aorist active imperative of τρυγαω trugaō old verb (from τρυγη trugē dryness, ripeness), in N.T. only Revelation 14:18. and Luke 6:44.The clusters (τους βοτρυας tous botruas). Old word βοτρυς botrus here only in N.T. (Genesis 40:10).Her grapes Old word again for grapes, bunch of grapes, in N.T. only here, Matthew 7:16; Luke 6:44.Are fully ripe (ηκμασαν ēkmasan). Old and common verb (from ακμη akmē Matthew 15:16), to come to maturity, to reach its acme, here only in N.T. [source]
Useful for vintage as for harvesting. So “send forth” (πεμπσον pempson) as in Revelation 14:15. [source]
Second aorist passive indicative of ανοιγω anoigō as in Revelation 11:19. For ναος naos see Revelation 3:12; Revelation 7:15; Revelation 14:15, Revelation 14:17; Revelation 16:1, Revelation 16:17. [source]
Not an angel as in Revelation 5:2; Revelation 7:2; Revelation 10:3; Revelation 14:7, Revelation 14:9, Revelation 14:15, Revelation 14:18, but of God as Revelation 15:8 shows, since no one could enter the ναος naos out Second aorist active imperative of εκχεω ekcheō (same form as present active imperative). Blass would change to εκχεατε ekcheate (clearly aorist) as in Revelation 16:6. [source]
First aorist (prophetic) passive of χηραινω xērainō (Revelation 14:15). Cf. Zechariah 10:11.That may be made ready (ινα ετοιμαστηι hina hetoimasthēi). Purpose clause with ινα hina and the first aorist passive of ετοιμαζω hetoimazō Common verb in Rev (Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 12:6; Revelation 19:7; Revelation 21:2).The way for the kings Objective genitive βασιλεων basileōn come from the sunrising “Those from the rising of the sun,” the kings from the east (cf. Matthew 2:2) in their march against Rome. Parthia in particular resisted Rome before Trajan‘s day. [source]