1tn Here kaiv (kai) has been translated as then to indicate the implied sequence within the narrative.
2tn Grk seven plaguesthe last ones.
3tn Here kaiv (kai) has been translated as then to indicate the implied sequence within the narrative.
4sn See Rev 4:6 where the sea of glass was mentioned previously.
5tn Or had been victorious over; traditionally, had overcome.
6tn Grk of his name, standing. A new sentence was started here in the translation by supplying the words They were.
7tn Or on. The preposition ejpiv (epi) with the accusative case could mean on, at, by, near; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ejpiv 1.c.g, At, by, near someone or someth.
8tn Grk harps of God. The phrase tou' qeou' (tou qeou) has been translated as a genitive of agency.
9tn Here kaiv (kai) has not been translated.
10tn See the note on the word servants in 1:1.
11tn Grk saying. The participle levgonte" (legontes) is redundant in contemporary English and has not been translated.
12tn On this word BDAG 755 s.v. pantokravtwr states, the Almighty, All-Powerful, Omnipotent (One) only of God
(oJ) kuvrio" oJ qeoV" oJ p.
Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.
13tn Or righteous, although the context favors justice as the theme.
14tc Certain mss (Ì47 Í*,2 C 1006 1611 1841 pc) read ages (aijwvnwn, aiwnwn) instead of nations (ejqnw'n, eqnwn), which itself is supported by several mss (Í1 A 051 Ï). The ms evidence seems to be fairly balanced, though aijwvnwn has somewhat better support. The replacement of ages with nations is possibly a scribal attempt to harmonize this verse with the use of nations in the following verse. On the other hand, the idea of nations fits well with v. 4 and it may be that ages is a scribal attempt to assimilate this text to 1 Tim 1:17: the king of the ages (basileuV" tw'n aijwvnwn, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term king occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either ages or nations apart from this verse. Probably the reading nations should be considered original due to the influence of 1 Tim 1:17.
15tn Or and praise.
sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations coming to his temple to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.
16sn Because you alone are holy. In the Greek text the sentence literally reads because alone holy. Three points can be made in connection with John's language here: (1) Omitting the second person, singular verb you are lays stress on the attribute of Gods holiness. (2) The juxtaposition of alone with holy stresses the unique nature of Gods holiness and complete otherness in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) Johns use of the term holy is also intriguing since it is the term o{sio" (Josios) and not the more common NT term a{gio" (Jagios). The former term evokes images of Christs messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the holy one (o{sio"). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the holy blessings (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as holy, using the term o{sio" in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).
17tn Or all the Gentiles (the same Greek word may be translated Gentiles or nations).
18tn Or perhaps, your sentences of condemnation. On dikaivwma (dikaiwma) in this context BDAG 249 s.v. 2. states, righteous deed
di* eJnoV" dikaiwvmato" (opp. paravptwma) Ro 5:18.B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= sentence of condemnation [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [kataV] toV di[kaiv]wma toV kurw[qevn]= acc. to the sentence which has become valid]; difft. Wengst, s. above); 19:8.
19tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
20tn On this term BDAG 928 s.v. skhnhv 1.b.a states, hJ skhnhV tou' marturivou the Tabernacle or Tent of Testimony (Ex 27:21; 29:4; Lev 1:1; Num 1:1 and oft.
) Ac 7:44; 1 Cl 43:2, 5, and then continues in section 2 to state, Rv 15:5 speaks of a naoV" th'" skhnh'" tou' marturivou ejn tw'/ oujranw'/. Gods sk.= dwelling is in heaven 13:6, and will some time be among humans 21:3.
21tn Grk the temple of the tent of the testimony (oJ naov" th'" skhnh'" tou' marturivou, Jo naos ths skhnhs tou marturiou). The genitive of the tent is probably an appositional genitive and should be rendered as the temple, which is the tent. The entire expression, then, would be the temple which is the tent of testimony, that is, the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness (G. K. Beale, Revelation [NIGTC], 801-2).
sn In the OT the expression tent of the testimony occurs frequently (130 times in Exodus through Deuteronomy). The testimony refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon on unrighteous, lawbreaking humanity follows in John's description.
22tn Or wide golden sashes, but these would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of ones clothing (L&N 6.178).
23tn Here kaiv (kai) has been translated as then to indicate the implied sequence of events within the vision.
24tn Or anger.
25tn Grk power, and no one. A new sentence was started here in the translation. Here kaiv (kai) has been translated as thus to indicate the implied result of the temple being filled with smoke.