Leviticus 19:32

19:32 You must stand up in the presence of the aged, honor the presence of an elder, and fear your God. I am the Lord.

Deuteronomy 6:13

6:13 You must revere the Lord your God, serve him, and take oaths using only his name.

Deuteronomy 10:20

10:20 Revere the Lord your God, serve him, be loyal to him and take oaths only in his name.

Deuteronomy 12:5-6

12:5 But you must seek only the place he ¹  chooses from all your tribes to establish his name as his place of residence, ²  and you must go there. 12:6 And there you must take your burnt offerings, your sacrifices, your tithes, the personal offerings you have prepared, ³  your votive offerings, your freewill offerings, and the firstborn of your herds and flocks.

Deuteronomy 12:11-12

12:11 Then you must come to the place the Lord your God chooses for his name to reside, bringing ⁴  everything I am commanding you – your burnt offerings, sacrifices, tithes, the personal offerings you have prepared, ⁵  and all your choice votive offerings which you devote to him. ⁶  12:12 You shall rejoice in the presence of the Lord your God, along with your sons, daughters, male and female servants, and the Levites in your villages ⁷  (since they have no allotment or inheritance with you). ⁸ 

Matthew 10:28

10:28 Do ⁹  not be afraid of those who kill the body ¹⁰  but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. ¹¹ 

Revelation 15:4

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

and glorify ¹²  your name, because you alone are holy? ¹³ 

All nations ¹⁴  will come and worship before you

for your righteous acts ¹⁵  have been revealed.”

[12:5]  ¹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[12:5]  ² tc Some scholars, on the basis of v. 11, emend the MT reading שִׁכְנוֹ (shikhno, “his residence”) to the infinitive construct לְשָׁכֵן (lÿshakhen, “to make [his name] to dwell”), perhaps with the 3rd person masculine singular sf לְשַׁכְּנוֹ (lÿshakÿno, “to cause it to dwell”). Though the presupposed nounשֵׁכֶן (shekhen) is nowhere else attested, the parallel here with שַׁמָּה (shammah, “there”) favors retaining the MT as it stands.

[12:6]  ³ tn Heb “heave offerings of your hand.”

[12:11]  ⁴ tn Heb “and it will be (to) the place where the Lord your God chooses to cause his name to dwell you will bring.”

[12:11]  ⁵ tn Heb “heave offerings of your hand.”

[12:11]  ⁶ tn Heb “the Lord.” See note on “he” in 12:5.

[12:12]  ⁷ tn Heb “within your gates” (so KJV, NASB); NAB “who belongs to your community.”

[12:12]  ⁸ sn They have no allotment or inheritance with you. See note on the word “inheritance” in Deut 10:9.

[10:28]  ⁹ tn Here καί (kai) has not been translated.

[10:28]  ¹⁰ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[10:28]  ¹¹ sn See the note on the word hell in 5:22.

[15:4]  ¹² tn Or “and praise.”

[15:4]  ¹³ 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]  ¹⁴ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ¹⁵ 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.”