Wahyu 1:7
Konteks1:7 (Look! He is returning with the clouds, 1
and every eye will see him,
even 2 those who pierced him, 3
and all the tribes 4 on the earth will mourn because 5 of him.
This will certainly come to pass! 6 Amen.) 7
Wahyu 10:6
Konteks10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! 8
Wahyu 14:2
Konteks14:2 I also heard a sound 9 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 10 the sound I heard was like that made by harpists playing their harps,
Wahyu 15:4
Konteks15:4 Who will not fear you, O Lord,
and glorify 11 your name, because you alone are holy? 12
All nations 13 will come and worship before you
for your righteous acts 14 have been revealed.”
Wahyu 15:8
Konteks15:8 and the temple was filled with smoke from God’s glory and from his power. Thus 15 no one could enter the temple until the seven plagues from the seven angels were completed.
Wahyu 17:12
Konteks17:12 The 16 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 17 as kings with the beast for one hour.
Wahyu 19:6
Konteks19:6 Then 18 I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 19
“Hallelujah!
[1:7] 1 sn An allusion to Dan 7:13.
[1:7] 2 tn Here καί (kai) was translated as ascensive.
[1:7] 3 sn An allusion to Zech 12:10.
[1:7] 4 tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).
[1:7] 5 tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.
[1:7] 6 tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.
[1:7] 7 sn These lines are placed in parentheses because they form an aside to the main argument.
[10:6] 8 tn On this phrase see BDAG 1092 s.v. χρόνος.
[14:2] 9 tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (fwnh) as “sound” here.
[14:2] 10 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
[15:4] 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.
[15:4] 12 sn 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 God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s 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) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s 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” (ὅσιος). 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 ὅσιος 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).
[15:4] 13 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 14 tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) 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 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”
[15:8] 15 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.
[17:12] 16 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 17 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[19:6] 18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 19 tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”
[19:6] 20 tc Several
[19:6] 21 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”
