Kejadian 49:17

49:17 May Dan be a snake beside the road,

a viper by the path,

that bites the heels of the horse

so that its rider falls backward. ¹ 

Yesaya 53:3-4

53:3 He was despised and rejected by people, ² 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ³ 

he was despised, and we considered him insignificant. ⁴ 

53:4 But he lifted up our illnesses,

he carried our pain; ⁵ 

even though we thought he was being punished,

attacked by God, and afflicted for something he had done. ⁶ 

Yesaya 53:12

53:12 So I will assign him a portion with the multitudes, ⁷ 

he will divide the spoils of victory with the powerful, ⁸ 

because he willingly submitted ⁹  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ¹⁰  on behalf of the rebels.”

Daniel 9:26

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ¹¹ 

As for the city and the sanctuary,

the people of the coming prince will destroy ¹²  them.

But his end will come speedily ¹³  like a flood. ¹⁴ 

Until the end of the war that has been decreed

there will be destruction.

Matius 4:1-10

The Temptation of Jesus

4:1 Then Jesus was led by the Spirit into the wilderness ¹⁵  to be tempted by the devil. 4:2 After he fasted forty days and forty nights he was famished. ¹⁶  4:3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” ¹⁷  4:4 But he answered, ¹⁸  “It is written, ‘Man ¹⁹  does not live ²⁰  by bread alone, but by every word that comes from the mouth of God.’” ²¹  4:5 Then the devil took him to the holy city, ²²  had him stand ²³  on the highest point ²⁴  of the temple, 4:6 and said to him, “If you are the Son of God, throw yourself down. For it is written, ‘He will command his angels concerning you’ ²⁵  and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ²⁶  4:7 Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’” ²⁷  4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. ²⁸  4:9 And he said to him, “I will give you all these things if you throw yourself to the ground and worship ²⁹  me.” 4:10 Then Jesus said to him, “Go away, ³⁰  Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” ³¹ 

Lukas 22:39-44

On the Mount of Olives

22:39 Then ³²  Jesus ³³  went out and made his way, ³⁴  as he customarily did, to the Mount of Olives, ³⁵  and the disciples followed him. 22:40 When he came to the place, ³⁶  he said to them, “Pray that you will not fall into temptation.” ³⁷  22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take ³⁸  this cup ³⁹  away from me. Yet not my will but yours ⁴⁰  be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish ⁴¹  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ⁴² 

Lukas 22:53

22:53 Day after day when I was with you in the temple courts, ⁴³  you did not arrest me. ⁴⁴  But this is your hour, ⁴⁵  and that of the power ⁴⁶  of darkness!”

Yohanes 12:31-33

12:31 Now is the judgment of this world; now the ruler of this world ⁴⁷  will be driven out. ⁴⁸  12:32 And I, when I am lifted up from the earth, will draw all people ⁴⁹  to myself.” 12:33 (Now he said this to indicate clearly what kind of death he was going to die.) ⁵⁰ 

Yohanes 14:30-31

14:30 I will not speak with you much longer, ⁵¹  for the ruler of this world is coming. ⁵²  He has no power over me, ⁵³  14:31 but I am doing just what the Father commanded me, so that the world may know ⁵⁴  that I love the Father. ⁵⁵  Get up, let us go from here.” ⁵⁶ 

Ibrani 2:18

2:18 For since he himself suffered when he was tempted, he is able to help those who are tempted.

Ibrani 5:7

5:7 During his earthly life ⁵⁷  Christ ⁵⁸  offered ⁵⁹  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ⁶⁰  into prison so you may be tested, ⁶¹  and you will experience suffering ⁶²  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁶³ 

Wahyu 12:9-13

12:9 So ⁶⁴  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him. 12:10 Then ⁶⁵  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ⁶⁶  of his Christ, ⁶⁷  have now come,

because the accuser of our brothers and sisters, ⁶⁸ 

the one who accuses them day and night ⁶⁹  before our God,

has been thrown down.

12:11 But ⁷⁰  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ⁷¹  so much that they were afraid to die.

12:12 Therefore you heavens rejoice, and all who reside in them!

But ⁷²  woe to the earth and the sea

because the devil has come down to you!

He ⁷³  is filled with terrible anger,

for he knows that he only has a little time!”

12:13 Now ⁷⁴  when the dragon realized ⁷⁵  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child.

Wahyu 13:7

13:7 The beast ⁷⁶  was permitted to go to war against the saints and conquer them. ⁷⁷  He was given ruling authority ⁷⁸  over every tribe, people, ⁷⁹  language, and nation,

Wahyu 15:1-6

The Final Plagues

15:1 Then ⁸⁰  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ⁸¹  (they are final because in them God’s anger is completed).

15:2 Then ⁸²  I saw something like a sea of glass ⁸³  mixed with fire, and those who had conquered ⁸⁴  the beast and his image and the number of his name. They were standing ⁸⁵  by ⁸⁶  the sea of glass, holding harps given to them by God. ⁸⁷  15:3 They ⁸⁸  sang the song of Moses the servant ⁸⁹  of God and the song of the Lamb: ⁹⁰ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ⁹¹ 

Just ⁹²  and true are your ways,

King over the nations! ⁹³ 

15:4 Who will not fear you, O Lord,

and glorify ⁹⁴  your name, because you alone are holy? ⁹⁵ 

All nations ⁹⁶  will come and worship before you

for your righteous acts ⁹⁷  have been revealed.”

15:5 After ⁹⁸  these things I looked, and the temple (the tent ⁹⁹  of the testimony) ¹⁰⁰  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 ¹⁰¹  around their chests.

Wahyu 20:7-8

Satan’s Final Defeat

20:7 Now ¹⁰²  when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive ¹⁰³  the nations at the four corners of the earth, Gog and Magog, ¹⁰⁴  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ¹⁰⁵ 

[49:17]  ¹ sn The comparison of the tribe of Dan to a venomous serpent is meant to say that Dan, though small, would be potent, gaining victory through its skill and shrewdness. Jewish commentators have linked the image in part with Samson. That link at least illustrates the point: Though a minority tribe, Dan would gain the upper hand over others.

[53:3]  ² tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

[53:3]  ³ tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).

[53:3]  ⁴ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[53:4]  ⁵ sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.

[53:4]  ⁶ tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.

[53:12]  ⁷ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ⁸ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ⁹ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ¹⁰ tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

[9:26]  ¹¹ sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  ¹² tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  ¹³ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ¹⁴ sn Flood here is a metaphor for sudden destruction.

[4:1]  ¹⁵ tn Or “desert.”

[4:2]  ¹⁶ tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”

[4:3]  ¹⁷ tn Grk “say that these stones should become bread.”

[4:4]  ¹⁸ tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

[4:4]  ¹⁹ tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ²⁰ tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).

[4:4]  ²¹ sn A quotation from Deut 8:3.

[4:5]  ²² sn The order of the second and third temptations differs in Luke’s account (4:5-12) from the order given in Matthew.

[4:5]  ²³ tn Grk “and he stood him.”

[4:5]  ²⁴ sn The highest point of the temple probably refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:6]  ²⁵ sn A quotation from Ps 91:11. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

[4:6]  ²⁶ sn A quotation from Ps 91:12.

[4:7]  ²⁷ sn A quotation from Deut 6:16.

[4:8]  ²⁸ tn Grk “glory.”

[4:9]  ²⁹ tn Grk “if, falling down, you will worship.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[4:10]  ³⁰ tc The majority of later witnesses (C² D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*^vid K P W Δ 0233 Ë^1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.

[4:10]  ³¹ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[22:39]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:39]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:39]  ³⁴ tn Grk “went.”

[22:39]  ³⁵ sn See the note on the Mount of Olives in Luke 19:29.

[22:40]  ³⁶ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ³⁷ sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

[22:42]  ³⁸ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

[22:42]  ³⁹ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ⁴⁰ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[22:44]  ⁴¹ tn Grk “And being in anguish.”

[22:44]  ⁴² tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[22:53]  ⁴³ tn Grk “in the temple.”

[22:53]  ⁴⁴ tn Grk “lay hands on me.”

[22:53]  ⁴⁵ tn Or “your time.”

[22:53]  ⁴⁶ tn Or “authority,” “domain.”

[12:31]  ⁴⁷ sn The ruler of this world is a reference to Satan.

[12:31]  ⁴⁸ tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblhqhsetai) as referring to an event future to the time of speaking.

[12:31]  sn The phrase driven out must refer to Satan’s loss of authority over this world. This must be in principle rather than in immediate fact, since 1 John 5:19 states that the whole world (still) lies in the power of the evil one (a reference to Satan). In an absolute sense the reference is proleptic. The coming of Jesus’ hour (his crucifixion, death, resurrection, and exaltation to the Father) marks the end of Satan’s domain and brings about his defeat, even though that defeat has not been ultimately worked out in history yet and awaits the consummation of the age.

[12:32]  ⁴⁹ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[12:33]  ⁵⁰ sn This is a parenthetical note by the author.

[14:30]  ⁵¹ tn Grk “I will no longer speak many things with you.”

[14:30]  ⁵² sn The ruler of this world is a reference to Satan.

[14:30]  ⁵³ tn Grk “in me he has nothing.”

[14:31]  ⁵⁴ tn Or “may learn.”

[14:31]  ⁵⁵ tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.

[14:31]  ⁵⁶ sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.

[5:7]  ⁵⁷ tn Grk “in the days of his flesh.”

[5:7]  ⁵⁸ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ⁵⁹ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[2:10]  ⁶⁰ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁶¹ tn Or “tempted.”

[2:10]  ⁶² tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁶³ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[12:9]  ⁶⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  ⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ⁶⁶ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ⁶⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ⁶⁸ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ⁶⁹ tn Or “who accuses them continually.”

[12:11]  ⁷⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁷¹ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[12:12]  ⁷² tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).

[12:12]  ⁷³ tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.

[12:13]  ⁷⁴ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ⁷⁵ tn Grk “saw.”

[13:7]  ⁷⁶ tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:7]  ⁷⁷ tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

[13:7]  ⁷⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ⁷⁹ tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:1]  ⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ⁸¹ tn Grk “seven plagues – the last ones.”

[15:2]  ⁸² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ⁸³ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ⁸⁴ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ⁸⁵ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ⁸⁶ tn Or “on.” The preposition ἐπί (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. ἐπί 1.c.γ, “At, by, near someone or someth.”

[15:2]  ⁸⁷ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[15:3]  ⁸⁸ tn Here καί (kai) has not been translated.

[15:3]  ⁸⁹ tn See the note on the word “servants” in 1:1.

[15:3]  ⁹⁰ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ⁹¹ 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.”

[15:3]  ⁹² tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ⁹³ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων 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” (βασιλεὺς τῶν αἰώνων, 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.

[15:4]  ⁹⁴ tn Or “and praise.”

[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]  ⁹⁵ 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]  ⁹⁶ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ⁹⁷ 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.”

[15:5]  ⁹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:5]  ⁹⁹ 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]  ¹⁰⁰ 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).

[15:5]  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 an unrighteous, lawbreaking humanity follows in John’s description.

[15:6]  ¹⁰¹ 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).

[20:7]  ¹⁰² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:8]  ¹⁰³ tn Or “mislead.”

[20:8]  ¹⁰⁴ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ¹⁰⁵ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).