Bengel's Gnomen Revelation 15:2. [172] Νικῶντας ἐκ) A phrase of rare occurrence; but that of Lycurgus, contra Leocr., is similar, τί ποιῶν ἂν νίκην λάβοι παρὰ τῶν πολεμίων. As to the preposition, the LXX. have, ποιεῖν ἐκδίκησιν ἐκ τῶν ἐχθρῶν, κ. τ. λ.— καὶ ἐκ τοῦ ἀριθμοῦ τοῦ ὀνόματος αὐτοῦ) After καὶ there is added by Erasmus, ἐκ τοῦ χαράγματος αὐτοῦ.[173] And this is the reading of about two or three MSS., which are so intimately related to one another, that they are, as it were, but one, and even these of themselves discover the gloss, by introducing various readings into the text. See App. on this passage. In fact there are not three things spoken of: but the name of the beast, OR the number of his name (disjunctively), is the mark itself. The mark (“character”) is the genus: there are two species, the name of the beast, and the number of his name. Hence it is that the mark (“character,” characterism) of the beast is spoken of for the most part indefinitely: ch. Revelation 14:9, Revelation 16:2, Revelation 19:20, Revelation 20:4; but when used definitely, it is either the mark (“charagma,” characteristic) of his name separately, as ch. Revelation 14:11, or the number of his name separately, as here. For the one of these is included in the notion of the other: or at one time it is the name of the beast, at another, the number of his name, that more prevails. The preposition, ἐκ, is here used several times, as ch. Revelation 18:20.— ἑστῶτας ἐπὶ τὴν θάλασσαν τὴν ὑαλίνην, standing at the sea of glass) ἐπὶ with an accusative, and with this very verb of standing, denotes either above, on, ch. Revelation 7:1, Revelation 11:11, Rev. 12:18 [Engl. Vers. Revelation 13:1], Revelation 14:1, or near, at, ch. Revelation 3:20. and I saw as a sea of glass mingled with fire, and those who do gain the victory over the beast, and his image, and his mark, and the number of his name, standing by the sea of the glass, having harps of God, And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: On the night of 14/15 April 1912, a brand-new, supposedly unsinkable ship, the largest and most luxurious vessel in the world at the time, collided with an iceberg and sank on her maiden voyage. Of the 2,208 people on board, only 712 were saved. The rest either drowned or froze to death in the icy-cold waters of the North Atlantic. How could this supposedly 'unsinkable' vessel sink and why did so few of those aboard survive?

over the number of his name—A, B, C, Vulgate, Syriac, and Coptic omit the words in English Version, "over his mark." The mark, in fact, is the number of his name which the faithful refused to receive, and so were victorious over it.

And I saw as it were a glassy sea mingled with fire; and them that come victorious from the beast, and from his image, and from the number of his name, standing by the glassy sea, having harps of God. g0- ὅσιος-g0-. The variation ἅγιος arises from the classical linguistic prejudice, according to which the predicate ὅσιος, which in the N. T. is said only ( Revelation 16:5) of God, is applied to godly men.[3633] And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.

Then I saw something that looked like a glass sea mixed with fire, and people were standing on it. They were the ones who had defeated the beast and the idol and the number that tells the name of the beast. God had given them harps, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live… Strong's 4442: Fire; the heat of the sun, lightning; fig: strife, trials; the eternal fire. A primary word; 'fire'. and the last words ὅτι τὰ δικαιώμ. σ. ἐφαν. that for the immediately preceding clause ὅτι πάντα, κ. τ. λ. and before the throne, as it were a sea of glass like unto crystal; and in the midst of the throne, and round about the throne, four living creatures full of eyes before and behind.And I saw something like a sea of glass mingled with fire, and those who have the victory over the beast, over his image and over his mark and over the number of his name, standing on the sea of glass, having harps of God.

Southampton to Cherbourg. – Learn more about this least-documented and frequently misunderstood portion of Titanic‘s maiden voyage from a navigational / timing perspective. the HFX Studios animations are the only video versions authorized by and made to the specifications of the authors of On a Sea of Glass. And before the throne there was a sea of glass like crystal: And in the midst of the throne, and around the throne, were four living beings full of eyes before and behind. There are two parts of the narration: one, the confession of the saints glorifying God, when they saw that preparation of the judgments of God, to Re 15:3,4, another the vocation, instruction, and confirmation of those instruments which God has ordained for the execution of his judgments, in Re 15:5-8. In the vision of heaven in these two apocalyptic passages a "glassy sea" is seen before the throne of God. The pure translucency of the sea is indicated in the former reference by the words, "like unto crystal"; and the fiery element that may symbolize the energy of the Divine holiness is suggested in the latter passage by the trait, "mingled with fire." On the margin of this sea--on the inner side--stood the victorious saints, with harps, singing the song of Moses and of the Lamb ( Revelation 15:2-4). The imagery here points to a relation with the triumphal song in Exodus 15, after the deliverance from Pharaoh at the Red Sea. It is not easy to define the symbolism precisely. The sea, reflecting in its crystalline depths the purity and holiness of the Divine character and administration, speaks at the same time of difficulties surmounted, victory obtained and safety assured, the after-glow of the Divine judgments by which this result has been secured still illuminating the glassy expanse that has been crossed.The living beings represent the four Gospels. This view is held by many ancient writers, though there are many variations in assigning to each Gospel its own representative. Victorinus considers the man to be a type of St. Matthew, who sets forth prominently the human nature of our Lord; the kingly lion is referred to St. Mark; the sacrificial ox to St. Luke; the aspiring eagle to St. John. Amongst the supporters of this interpretation (though varying in the precise applicability) are St. Augustine, St. Jerome, St. Athanasius, St. Irenaeus, St. Gregory, St. Ambrose, Andreas, Primasius, Bede, I. Williams, Wordsworth (for a lull exposition of this view, see Wordsworth, in loc.). . . . And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none… and I saw as a sea of glass mingled with fire, and those who gain the victory over the beast, and his image, and his mark, [and] the number of his name, standing by the sea of the glass, having harps of God,