The Meaning of Revelation 15:2 Explained

Revelation 15:2

KJV: And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God.

YLT: 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,

Darby: And I saw as a glass sea, mingled with fire, and those that had gained the victory over the beast, and over its image, and over the number of its name, standing upon the glass sea, having harps of God.

ASV: And I saw as it were a sea of glass mingled with fire; and them that come off victorious from the beast, and from his image, and from the number of his name, standing by the sea of glass, having harps of God.

KJV Reverse Interlinear

And  I saw  as it were  a sea  of glass  mingled  with fire:  and  them that had gotten the victory  over  the beast,  and  over  his  image,  and  over  his  mark,  [and] over  the number  of his  name,  stand  on  the sea  of glass,  having  the harps  of God. 

What does Revelation 15:2 Mean?

Verse Meaning

John again "saw" (cf. Revelation 15:1; Revelation 15:5) the sea of glass that was similar to crystal ( Revelation 4:6; cf. Exodus 24:10; Ezekiel 1:22), though here he wrote that it also had fire in it. The sea most likely represents chaotic evil (cf. Revelation 4:6). The fire suggests the judgment that is about to come. Another view is that the fiery sea represents the persecution by the beast during the Tribulation. [1] The people standing on this sea appear to be the Tribulation martyrs ( Revelation 6:9-11; Revelation 7:9-17; Revelation 12:11; Revelation 14:1-5; Revelation 14:13). They had overcome the beast, his image, and the number of his name, three specific entities that combine to heighten appreciation for their victory.
God probably intended that we see allusions to the Exodus and the crossing of the Red Sea here. Jesus Christ will lead these believers in a great deliverance, as Moses led the Israelites long ago. However, these overcomes stand on the sea, not beside it, as they give thanks to God (cf. Exodus 15). Harps denote dedication to the service of God ( 1 Chronicles 16:42; cf. Revelation 5:8; Revelation 14:2).

Context Summary

Revelation 15:1-8 - The Song Of Moses And Of The Lamb
The imagery in the magnificent scene with which this chapter opens is perhaps borrowed from Pharaoh's overthrow in the Red Sea, which, as the rich lines of an Eastern dawn illuminated its waters, seemed like a sea of glass mingled with fire. So, beside the crystal sea of Time, from whose surface all traces of storm will have been removed and on which the eternal morning will be breaking, we, who by grace have overcome, shall celebrate the final victory of God. We shall sing an anthem in which the Hebrew and the Christian, the children of the old dispensation and of the new, the souls who have seen through a glass darkly and those who have beheld face to face, shall rejoice together.
One day we shall see the rightfulness of all that God has done, Revelation 15:4. All His ways are just and true, whether our poor human sense detects this or not. Let us dare to affirm it even now. Ponder that great name-King of the ages, Revelation 15:3, r.v. He only is holy; we need the perfect cleansing and righteousness which He gives us, that we may dare to stand in His presence. From this radiant vision, we turn sadly to the fate of the godless, Christ-rejecting world. See Revelation 15:1-8; Revelation 14:1-20; Revelation 13:1-18; Revelation 12:1-17; Revelation 11:1-19; Revelation 10:1-11; Revelation 9:1-21; Revelation 8:1-13. [source]

Chapter Summary: Revelation 15

1  The seven angels with the seven last plagues
3  The song of those who overcame the beast
7  The seven bowls full of the wrath of God

Greek Commentary for Revelation 15:2

As it were a glassy sea [ως ταλασσαν υαλινην]
Accusative case after ειδον — eidon and ως — hōs here, not in Revelation 4:6, which see for the symbol. [source]
Mingled with fire [μεμιγμενην πυρι]
Perfect passive participle of μιγνυμι — mignumi to mix, and the associative instrumental case πυρι — puri This item not in Revelation 4:6 (a vision of peace), but here it adds to the splendour of the vision. This parenthesis (Revelation 15:2-4) gives a picture of the martyrs in their state of bliss.Them that come off victorious (τους νικωντας — tous nikōntas). Present active articular participle of νικαω — nikaō accusative after ειδον — eidon “those that come off victorious” (Revelation 14:4).From the beast and from his image This use of εκ — ek after νικαω — nikaō is unusual, also with εκ του αριτμου — ek tou arithmou For these items see Revelation 13:1, Revelation 13:14, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20; Revelation 20:4.By the glassy sea (επι την ταλασσαν την υαλινην — epi tēn thalassan tēn hualinēn). Or “upon” more likely (Revelation 4:6) with the accusative as in Matthew 14:25.Harps of God Objective genitive, for the worship of God (Revelation 5:8; Revelation 14:2; 1 Chronicles 16:42). [source]
Them that come off victorious [τους νικωντας]
Present active articular participle of νικαω — nikaō accusative after ειδον — eidon “those that come off victorious” (Revelation 14:4). [source]
From the beast and from his image [εκ του τηριου και εκ της εικονος αυτου]
This use of εκ — ek after νικαω — nikaō is unusual, also with εκ του αριτμου — ek tou arithmou For these items see Revelation 13:1, Revelation 13:14, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20; Revelation 20:4.By the glassy sea (επι την ταλασσαν την υαλινην — epi tēn thalassan tēn hualinēn). Or “upon” more likely (Revelation 4:6) with the accusative as in Matthew 14:25.Harps of God Objective genitive, for the worship of God (Revelation 5:8; Revelation 14:2; 1 Chronicles 16:42). [source]
By the glassy sea [επι την ταλασσαν την υαλινην]
Or “upon” more likely (Revelation 4:6) with the accusative as in Matthew 14:25. [source]
Harps of God [κιταρας του τεου]
Objective genitive, for the worship of God (Revelation 5:8; Revelation 14:2; 1 Chronicles 16:42). [source]
A sea of glass [θάλασσαν ὑαλίνην]
Rev., better, a glassy sea. See on Revelation 4:6. [source]
Had gotten the victory over the beast [νικῶντας ἐκ τοῦ θηρίου]
The expression is peculiar. Lit., conquered out of The construction is unique in the New Testament. The phrase signifies, not as A.V., victory over, but coming triumphant out of ( ἐκ ). So Rev., that come victorious from the beast. [source]
Over his mark []
Omit. [source]
Standing on [ἐπί]
Better, as Rev., by: on the shore of, as did the Israelites when they sang the song alluded to in Revelation 15:3. [source]
The harps of God []
Omit the. Instruments devoted wholly to His praise. Compare Revelation 5:8; Revelation 14:2. [source]

Reverse Greek Commentary Search for Revelation 15:2

1 Thessalonians 4:16 With the trump of God [ἐν σάλπιγγι θεοῦ]
For the trumpet heralding great manifestations of God, see Exodus 19:13, Exodus 19:16; Psalm 47:5; Isaiah 27:13; Zechariah 9:14; Zephaniah 1:16; Joel 2:1; Matthew 24:31; 1 Corinthians 15:52; Revelation 1:10; Revelation 4:1. Of God does not indicate the size or loudness of the trumpet, but merely that it is used in God's service. Comp. harps of God, Revelation 15:2; musical instruments of God, 1 Chronicles 16:42. The later Jews believed that God would use a trumpet to raise the dead. [source]
Revelation 2:7 Of the tree [ἐκ ξύλου]
The preposition ἐκ outof occurs one hundred and twenty-seven times in Revelation, and its proper signification is almost universally out of; but this rendering in many of the passages would be so strange and unidiomatic, that the New Testament Revisers have felt themselves able to adopt it only forty-one times out of all that number, and employ of, from, by, with, on, at, because of, by reason of, from among. See, for instance, Revelation 2:7, Revelation 2:21, Revelation 2:22; Revelation 6:4, Revelation 6:10; Revelation 8:11; Revelation 9:18; Revelation 14:13; Revelation 15:2; Revelation 16:21. Compare John 3:31; John 4:13, John 6:13, John 6:39, John 6:51; John 8:23, John 8:44; John 9:6; John 11:1; John 12:3, John 12:27, John 12:32; John 17:5. Tree, lit., wood. See on Luke 23:31; see on 1 Peter 2:24. Dean Plumptre notes the fact that, prominent as this symbol had been in the primeval history, it had remained unnoticed in the teaching where we should most have looked for its presence - in that of the Psalmist and Prophets of the Old Testament. Only in the Proverbs of Solomon had it been used, in a sense half allegorical and half mystical (Proverbs 3:18; Proverbs 13:12; Proverbs 11:30; Proverbs 15:4). The revival of the symbol in Revelation is in accordance with the theme of the restitution of all things. “The tree which disappeared with the disappearance of the earthly Paradise, reappears with the reappearance of the heavenly.” To eat of the tree of life expresses participation in the life eternal. The figure of the tree of life appears in all mythologies from India to Scandinavia. The Rabbins and Mohammedans called the vine the probation tree. The Zend Avesta has its tree of life called the Death-Destroyer. It grows by the waters of life, and the drinking of its sap confers immortality. The Hindu tree of life is pictured as growing out of a great seed in the midst of an expanse of water. It has three branches, each crowned with a sun, denoting the three powers of creation, preservation, and renovation after destruction. In another representation Budha sits in meditation under a tree with three branches, each branch having three stems. One of the Babylonian cylinders discovered by Layard, represents three priestesses gathering the fruit of what seems to be a palm-tree with three branches on each side. Athor, the Venus of the Egyptians, appears half-concealed in the branches of the sacred peach-tree, giving to the departed soul the fruit, and the drink of heaven from a vial from which the streams of life descend upon the spirit, a figure at the foot of the tree, like a hawk, with a human head and with hands outstretched. -DIVIDER-
-DIVIDER-
In the Norse mythology a prominent figure is Igdrasil, the Ash-tree of Existence; its roots in the kingdom of Eels or Death, its trunk reaching to heaven, and its boughs spread over the whole universe. At its foot, in the kingdom of Death, sit three Nornas or Fates, the Past, the Present, and the Future, watering its roots from the sacred well. Compare Revelation 22:2, Revelation 22:14, Revelation 22:19. Virgil, addressing Dante at the completion of the ascent of the Purgatorial Mount, says:“That apple sweet, which through so many branchesThe care of mortals goeth in pursuit of, Today shall put in peace thy hungerings.”“Purgatorio,” xxvii., 115-117. ParadiseSee on Luke 23:43. Omit in the midst of. Παράδεισος Paradise“passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting-place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory” (Trench). [source]

Revelation 13:14 An image to the beast [εἰκόνα τῷ θηρίῳ]
Εἰκών is a figure or likeness. Thus Matthew 22:20, of the likeness of Caesar on the coin. Romans 1:24, an image of men, birds, beasts, etc. Colossians 3:10, “the image of Him that created him;” i.e., the moral likeness of renewed men to God. Christ is called the image of God (Colossians 1:15; 2 Corinthians 4:4). Besides the idea of likeness, the word involves the idea of representation, though not of perfect representation. Thus, man is said to be the image of God (1 Corinthians 11:7). In this it resembles χαρακτήρ imagein Hebrews 1:3. Caesar's image on the coin, the reflection of the sun in the water (Plato, “Phaedo,” 99); and the statue or image of the beast in this passage, are εἰκών . The word also involves the idea of manifestation. Thus, Colossians 1:15, where, in the image there is an implied contrast with the invisible God. Hence Philo applied the term to the Logos. See on John 1:1. -DIVIDER-
-DIVIDER-
The word played an important part in the Arian controversy, in which the distinction was sharply emphasized between εἰκών imageas assuming a prototype, and therefore as properly representing the relation of the Son to the Father, and ὁμοίωμα likenessas implying mere similitude, and not embodying the essential verity of the prototype. The image involves the likeness, but the likeness does not involve the image. The latter may imply only an accidental resemblance, while the former is a veritable representation. Christ is therefore the εἰκών of God. -DIVIDER-
-DIVIDER-
The image of the beast occurs ten times in Revelation; four times in this chapter, and in Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2; Revelation 19:20; Revelation 20:4. -DIVIDER-
-DIVIDER-
[source]

Revelation 16:13 Of the beast [του τηριου]
The first beast (Revelation 13:1, Revelation 13:12) and then just the beast (Revelation 13:14.; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2, Revelation 16:10), the brute force of the World-power represented by the Roman Empire” (Swete). [source]
Revelation 2:7 To him that overcometh [τωι νικωντι]
Dative of the present (continuous victory) active articular participle of νικαω — nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches. [source]
Revelation 15:2 Mingled with fire [μεμιγμενην πυρι]
Perfect passive participle of μιγνυμι — mignumi to mix, and the associative instrumental case πυρι — puri This item not in Revelation 4:6 (a vision of peace), but here it adds to the splendour of the vision. This parenthesis (Revelation 15:2-4) gives a picture of the martyrs in their state of bliss.Them that come off victorious (τους νικωντας — tous nikōntas). Present active articular participle of νικαω — nikaō accusative after ειδον — eidon “those that come off victorious” (Revelation 14:4).From the beast and from his image This use of εκ — ek after νικαω — nikaō is unusual, also with εκ του αριτμου — ek tou arithmou For these items see Revelation 13:1, Revelation 13:14, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20; Revelation 20:4.By the glassy sea (επι την ταλασσαν την υαλινην — epi tēn thalassan tēn hualinēn). Or “upon” more likely (Revelation 4:6) with the accusative as in Matthew 14:25.Harps of God Objective genitive, for the worship of God (Revelation 5:8; Revelation 14:2; 1 Chronicles 16:42). [source]
Revelation 16:13 Of the dragon [του δρακοντος]
That is Satan (Revelation 12:3, Revelation 12:9).Of the beast (του τηριου — tou thēriou). The first beast (Revelation 13:1, Revelation 13:12) and then just the beast (Revelation 13:14.; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2, Revelation 16:10), the brute force of the World-power represented by the Roman Empire” (Swete).Of the false prophet Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα — pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα — pneuma). For ακαταρτον — akatharton (unclean) with πνευμα — pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Revelation 2:7 The spirit [το πνευμα]
The Holy Spirit as in Revelation 14:13; Revelation 22:17. Both Christ and the Holy Spirit deliver this message. “The Spirit of Christ in the prophet is the interpreter of Christ‘s voice” (Swete).To him that overcometh (τωι νικωντι — tōi nikōnti). Dative of the present (continuous victory) active articular participle of νικαω — nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches.I will give Future active of διδωμι — didōmi as in Revelation 2:10, Revelation 2:17, Revelation 2:23, Revelation 2:26, Revelation 2:28; Revelation 3:8, Revelation 3:21; Revelation 6:4; Revelation 11:3; Revelation 21:6.To eat (παγειν — phagein). Second aorist active infinitive of εστιω — esthiō the tree of life (εκ του χυλου της ζωης — ek tou xulou tēs zōēs). Note εκ — ek with the ablative with παγειν — phagein like our “eat of” (from or part of). From Genesis 2:9; Genesis 3:22. Again in Revelation 22:2, Revelation 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Revelation 21:6; Revelation 22:17 (Cf. John 4:10, John 4:13.).Which The χυλον — xulon (tree).In the Paradise of God (εν τωι παραδεισωι του τεου — en tōi paradeisōi tou theou). Persian word, for which see Luke 23:43; 2 Corinthians 12:4. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here. [source]
Revelation 4:6 As it were a glassy sea [ως ταλασσα υαλινη]
Old adjective (from υαλος — hualos glass, Revelation 21:18, Revelation 21:21), in N.T. only here and Revelation 15:2. Possibly from υει — huei (it rains), like a raindrop. At any rate here it is the appearance, not the material. Glass was made in Egypt 4,000 years ago. In Exodus 24:10 the elders see under the feet of God in the theophany a paved work of sapphire stone (cf. Ezekiel 1:26). The likeness of the appearance of sky to sea suggests the metaphor here (Beckwith). [source]

What do the individual words in Revelation 15:2 mean?

And I saw [something] like a sea of glass mingled with fire those conquering over the beast of the image of it the number of the name standing upon the sea of the glass having harps - of God
Καὶ εἶδον ὡς θάλασσαν ὑαλίνην μεμιγμένην πυρί τοὺς νικῶντας ἐκ τοῦ θηρίου ἐκ τῆς εἰκόνος αὐτοῦ τοῦ ἀριθμοῦ τοῦ ὀνόματος ἑστῶτας ἐπὶ τὴν θάλασσαν τὴν ὑαλίνην ἔχοντας κιθάρας τοῦ Θεοῦ

εἶδον  I  saw 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: εἶδον 
Sense: to see with the eyes.
ὡς  [something]  like 
Parse: Adverb
Root: ὡς 
Sense: as, like, even as, etc.
θάλασσαν  a  sea 
Parse: Noun, Accusative Feminine Singular
Root: θάλασσα  
Sense: the sea.
ὑαλίνην  of  glass 
Parse: Adjective, Accusative Feminine Singular
Root: ὑάλινος  
Sense: of glass or transparent like glass, glassy.
μεμιγμένην  mingled 
Parse: Verb, Perfect Participle Middle or Passive, Accusative Feminine Singular
Root: μείγνυμι 
Sense: to mix, mingle.
πυρί  with  fire 
Parse: Noun, Dative Neuter Singular
Root: πῦρ  
Sense: fire.
τοὺς  those 
Parse: Article, Accusative Masculine Plural
Root:  
Sense: this, that, these, etc.
νικῶντας  conquering 
Parse: Verb, Present Participle Active, Accusative Masculine Plural
Root: νικάω  
Sense: to conquer.
ἐκ  over 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
θηρίου  beast 
Parse: Noun, Genitive Neuter Singular
Root: θηρίον  
Sense: an animal.
εἰκόνος  image 
Parse: Noun, Genitive Feminine Singular
Root: εἰκών  
Sense: an image, figure, likeness.
αὐτοῦ  of  it 
Parse: Personal / Possessive Pronoun, Genitive Neuter 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἀριθμοῦ  number 
Parse: Noun, Genitive Masculine Singular
Root: ἀριθμός  
Sense: a fixed and definite number.
τοῦ  of  the 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
ὀνόματος  name 
Parse: Noun, Genitive Neuter Singular
Root: ὄνομα  
Sense: name: univ.
ἑστῶτας  standing 
Parse: Verb, Perfect Participle Active, Accusative Masculine Plural
Root: ἵστημι  
Sense: to cause or make to stand, to place, put, set.
ἐπὶ  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
θάλασσαν  sea 
Parse: Noun, Accusative Feminine Singular
Root: θάλασσα  
Sense: the sea.
τὴν  of  the 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
ὑαλίνην  glass 
Parse: Adjective, Accusative Feminine Singular
Root: ὑάλινος  
Sense: of glass or transparent like glass, glassy.
κιθάρας  harps 
Parse: Noun, Accusative Feminine Plural
Root: κιθάρα  
Sense: a harp to which praises of God are sung in heaven.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.