Revelation 14:18

14:18 Another ¹  angel, who was in charge of ²  the fire, came from the altar and called in a loud voice to the angel ³  who had the sharp sickle, “Use ⁴  your sharp sickle and gather ⁵  the clusters of grapes ⁶  off the vine of the earth, ⁷  because its grapes ⁸  are now ripe.” ⁹ 

Genesis 15:6

15:6 Abram believed ¹⁰  the Lord, and the Lord ¹¹  considered his response of faith ¹²  as proof of genuine loyalty. ¹³ 

Zechariah 5:6-11

5:6 I asked, “What is it?” And he replied, “It is a basket for measuring grain ¹⁴  that is moving away from here.” Moreover, he said, “This is their ‘eye’ ¹⁵  throughout all the earth.” 5:7 Then a round lead cover was raised up, revealing a woman sitting inside the basket. 5:8 He then said, “This woman represents wickedness,” and he pushed her down into the basket and placed the lead cover on top. 5:9 Then I looked again and saw two women ¹⁶  going forth with the wind in their wings (they had wings like those of a stork) and they lifted up the basket between the earth and the sky. 5:10 I asked the messenger who was speaking to me, “Where are they taking the basket?” 5:11 He replied, “To build a temple ¹⁷  for her in the land of Babylonia. ¹⁸  When it is finished, she will be placed there in her own residence.”

Matthew 23:32

23:32 Fill up then the measure of your ancestors!

Matthew 23:1

Seven Woes

23:1 Then Jesus said to the crowds and to his disciples,

Matthew 2:16

2:16 When Herod ¹⁹  saw that he had been tricked by the wise men, he became enraged. He sent men ²⁰  to kill all the children in Bethlehem ²¹  and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men.

[14:18]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ² tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ³ 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]  ⁴ tn Grk “Send.”

[14:18]  ⁵ 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]  ⁶ 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]  ⁷ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ⁸ 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]  ⁹ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[15:6]  ¹⁰ tn The nonconsecutive vav (ו) is on a perfect verbal form. If the composer of the narrative had wanted to show simple sequence, he would have used the vav consecutive with the preterite. The perfect with vav conjunctive (where one expects the preterite with vav consecutive) in narrative contexts can have a variety of discourse functions, but here it probably serves to highlight Abram’s response to God’s promise. For a detailed discussion of the vav + perfect construction in Hebrew narrative, see R. Longacre, “Weqatal Forms in Biblical Hebrew Prose: A Discourse-modular Approach,” Biblical Hebrew and Discourse Linguistics, 50-98. The Hebrew verb אָמַן (’aman) means “to confirm, to support” in the Qal verbal stem. Its derivative nouns refer to something or someone that/who provides support, such as a “pillar,” “nurse,” or “guardian, trustee.” In the Niphal stem it comes to mean “to be faithful, to be reliable, to be dependable,” or “to be firm, to be sure.” In the Hiphil, the form used here, it takes on a declarative sense: “to consider something reliable [or “dependable”].” Abram regarded the God who made this promise as reliable and fully capable of making it a reality.

[15:6]  ¹¹ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[15:6]  ¹² tn Heb “and he reckoned it to him.” The third feminine singular pronominal suffix refers back to Abram’s act of faith, mentioned in the preceding clause. On third feminine singular pronouns referring back to verbal ideas see GKC 440-41 §135.p. Some propose taking the suffix as proleptic, anticipating the following feminine noun (“righteousness”). In this case one might translate: “and he reckoned it to him – [namely] righteousness.” See O. P. Robertson, “Genesis 15:6: A New Covenant Exposition of an Old Covenant Text,” WTJ 42 (1980): 259-89.

[15:6]  ¹³ tn Or “righteousness”; or “evidence of steadfast commitment.” The noun is an adverbial accusative. The verb translated “considered” (Heb “reckoned”) also appears with צְדָקָה (tsÿdaqah, “righteousness”) in Ps 106:31. Alluding to the events recorded in Numbers 25, the psalmist notes that Phinehas’ actions were “credited to him as righteousness for endless generations to come.” Reference is made to the unconditional, eternal covenant with which God rewarded Phinehas’ loyalty (Num 25:12-13). So צְדָקָה seems to carry by metonymy the meaning “loyal, rewardable behavior” here, a nuance that fits nicely in Genesis 15, where God responds to Abram’s faith by formally ratifying his promise to give Abram and his descendants the land. (See R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 40.) In Phoenician and Old Aramaic inscriptions cognate nouns glossed as “correct, justifiable conduct” sometimes carry this same semantic nuance (DNWSI 2:962).

[5:6]  ¹⁴ tn Heb “[This is] the ephah.” An ephah was a liquid or solid measure of about a bushel (five gallons or just under twenty liters). By metonymy it refers here to a measuring container (probably a basket) of that quantity.

[5:6]  ¹⁵ tc The LXX and Syriac read עֲוֹנָם (’avonam, “their iniquity,” so NRSV; NIV similar) for the MT עֵינָם (’enam, “their eye”), a reading that is consistent with the identification of the woman in v. 8 as wickedness, but one that is unnecessary. In 4:10 the “eye” represented divine omniscience and power; here it represents the demonic counterfeit.

[5:9]  ¹⁶ sn Here two women appear as the agents of the Lord because the whole scene is feminine in nature. The Hebrew word for “wickedness” in v. 8 (רִשְׁעָה) is grammatically feminine, so feminine imagery is appropriate throughout.

[5:11]  ¹⁷ tn Heb “house” (so NIV, NRSV, CEV).

[5:11]  ¹⁸ sn The land of Babylonia (Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (Gen 10:10). Babylon throughout the Bible symbolizes the focus of anti-God sentiment and activity (Gen 11:4; 14:1; Isa 13–14; 47:1-3; Jer 50–51; Rev 14:8; 17:1, 5, 18; 18:21).

[2:16]  ¹⁹ sn See the note on King Herod in 2:1. Note the fulfillment of the prophecy given by the angel in 2:13.

[2:16]  ²⁰ tn Or “soldiers.”

[2:16]  ²¹ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.