Wahyu 14:8

14:8 A ¹  second ²  angel ³  followed the first, ⁴  declaring: ⁵  “Fallen, fallen is Babylon the great city! ⁶  She made all the nations ⁷  drink of the wine of her immoral passion.” ⁸ 

Wahyu 14:14-15

14:14 Then ⁹  I looked, and a white cloud appeared, ¹⁰  and seated on the cloud was one like a son of man! ¹¹  He had ¹²  a golden crown on his head and a sharp sickle in his hand. 14:15 Then ¹³  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ¹⁴  your sickle and start to reap, ¹⁵  because the time to reap has come, since the earth’s harvest is ripe!”

[14:8]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ² tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  ³ tn Grk “And another angel, a second.”

[14:8]  ⁴ tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:8]  ⁵ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ⁶ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ⁷ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ⁸ tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (th" porneia") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).

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

[14:14]  ¹⁰ tn Grk “and behold, a white cloud.”

[14:14]  ¹¹ 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]  ¹² tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[14:15]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ¹⁴ tn Grk “Send out.”

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