Revelation 14:15-17

14:15 Then ¹  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ²  your sickle and start to reap, ³  because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So ⁴  the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

14:17 Then ⁵  another angel came out of the temple in heaven, and he too had a sharp sickle.

Revelation 15:5-8

15:5 After ⁶  these things I looked, and the temple (the tent ⁷  of the testimony) ⁸  was opened in heaven, 15:6 and the seven angels who had the seven plagues came out of the temple, dressed in clean bright linen, wearing wide golden belts ⁹  around their chests. 15:7 Then ¹⁰  one of the four living creatures gave the seven angels seven golden bowls filled with the wrath ¹¹  of God who lives forever and ever, 15:8 and the temple was filled with smoke from God’s glory and from his power. Thus ¹²  no one could enter the temple until the seven plagues from the seven angels were completed.

Revelation 19:11

The Son of God Goes to War

19:11 Then ¹³  I saw heaven opened and here came ¹⁴  a white horse! The ¹⁵  one riding it was called “Faithful” and “True,” and with justice ¹⁶  he judges and goes to war.

Isaiah 6:1-4

Isaiah’s Commission

6:1 In the year of King Uzziah’s death, ¹⁷  I saw the sovereign master ¹⁸  seated on a high, elevated throne. The hem of his robe filled the temple. 6:2 Seraphs ¹⁹  stood over him; each one had six wings. With two wings they covered their faces, with two they covered their feet, ²⁰  and they used the remaining two to fly. 6:3 They called out to one another, “Holy, holy, holy ²¹  is the Lord who commands armies! ²²  His majestic splendor fills the entire earth!” 6:4 The sound of their voices shook the door frames, ²³  and the temple was filled with smoke.

[14:15]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ² tn Grk “Send out.”

[14:15]  ³ tn The aorist θέρισον (qerison) has been translated ingressively.

[14:16]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:17]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:5]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:5]  ⁷ tn On this term BDAG 928 s.v. σκηνή 1.b.α states, “ἡ σκηνὴ τοῦ μαρτυρίου 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 ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ. God’s σκ.= dwelling is in heaven 13:6, and will some time be among humans 21:3.”

[15:5]  ⁸ tn Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, 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).

[15:6]  ⁹ tn 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 one’s clothing (L&N 6.178).

[15:7]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[15:7]  ¹¹ tn Or “anger.”

[15:8]  ¹² tn Grk “power, and no one.” A new sentence was started here in the translation. Here καί (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.

[19:11]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ¹⁴ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ¹⁵ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ¹⁶ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[6:1]  ¹⁷ sn That is, approximately 740 b.c.

[6:1]  ¹⁸ tn The Hebrew term translated “sovereign master” here and in vv. 8, 11 is אֲדֹנָי (’adonay).

[6:2]  ¹⁹ tn Hebrew שָׂרָף (saraf, “seraph”) literally means “burning one,” perhaps suggesting that these creatures had a fiery appearance (cf. TEV, CEV “flaming creatures”; NCV “heavenly creatures of fire”). Elsewhere in the OT the word “seraph” refers to poisonous snakes (Num 21:6; Deut 8:15; Isa 14:29; 30:6). Perhaps they were called “burning ones” because of their appearance or the effect of their venomous bites, which would cause a victim to burn up with fever. It is possible that the seraphs seen by Isaiah were at least partially serpentine in appearance. Though it might seem strange for a snake-like creature to have wings, two of the texts where “seraphs” are snakes describe them as “flying” (Isa 14:29; 30:6), perhaps referring to their darting movements. See the note at 14:29.

[6:2]  ²⁰ sn Some understand “feet” here as a euphemistic reference to the genitals.

[6:3]  ²¹ tn Some have seen a reference to the Trinity in the seraphs’ threefold declaration, “holy, holy, holy.” This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 §12.5a; and GKC 431-32 §133.k.) By repeating the word “holy,” the seraphs emphasize the degree of the Lord’s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.)

[6:3]  ²² tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[6:4]  ²³ tn On the phrase אַמּוֹת הַסִּפִּים (’ammot hassippim, “pivots of the frames”) see HALOT 763 s.v. סַף.