Temple is ναός [naos] , generally used of the innermost portion of the temple, the holy of holies. These angels come forth directly from Gods presence. Whatever attends their mission has the utmost authority behind it. Like the two angels who come out of the temple and initiate the two harvests of the previous chapter (Rev. Rev. 14:15+, Rev. 14:17+), their work has divine mandate. This is also seen in Gods response from within the Temple when the last of these angels pours forth his golden bowl: It is done! (Rev. Rev. 16:17+). seven angels having the seven plagues
These are the final judgments in the series of seals, trumpets, and bowls. See Sequential Events. See Seven: Perfection, Completeness. clothed in pure white linen
Pure white is καθαρὸν και λαμπρὸν [katharon kai lampron] , clean and shining. Λαμπρὸν [Lampron] , from which we get our English word lamp , is used to describe heavenly bodies, the sun, and the morning star (Rev. Rev. 22:16+). Here, it means a brightly shining garment.1 These wear similar garments to the angels seen at the empty tomb (Luke Luke 24:4) and the angel which visited Cornelius (Acts Acts 10:30). The garments of the wife of the Lamb at the marriage of the Lamb are also clean and bright, λαμπρὸν καθαρὸν [lampron katharon] (Rev. Rev. 19:7-8+). The righteous character of their mission is signified by the pure and bright linen in which they are clothed.2 A few manuscripts have stone, λίθον [lithon] , in place of linen, λίνον [linon] . Some have noted a similarity between this textual variant and the passage which describes the covering of Satan in the garden of God: Every precious stone was your covering (Eze. Eze. 28:13). If this textual variant were legitimate, it could conceivably relate to the difficult promise of Jesus concerning the white stone given to the overcomer. See commentary on Revelation 2:17. However, this variant is probably best explained as a transcriptional error.3 girded with golden bands
Bands is ζώνας [zōnas] , elsewhere translated as belt (Mtt. Mat. 3:4). The same girding which John saw Jesus wear (Rev. Rev. 1:13+).
1 Frederick William Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago, IL: University of Chicago Press, 2000), 465.
3 Although the reading λίθον [lithon] is strongly attested (A C 2053 vg. al ) and was widely circulated at an early date, in the opinion of the Committee it is a transcriptional error that, despite a superficial parallel with Eze. Eze. 28:13, makes no sense; it is particularly inapposite with the adjective καθαρὸν [katharon] , which, on the contrary, is altogether appropriate with λίνον [linon] .Bruce M. Metzger, A Textual Commentary on the Greek New Testament (Stuttgart, Germany: Deutsche Bibelgesellschaft, 1994), Rev. 15:6.