Revelation 1:17

1:17 When ¹  I saw him I fell down at his feet as though I were dead, but ²  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

Revelation 14:7

14:7 He declared ³  in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

Revelation 15:4

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

and glorify ⁴  your name, because you alone are holy? ⁵ 

All nations ⁶  will come and worship before you

for your righteous acts ⁷  have been revealed.”

Revelation 19:5

19:5 Then ⁸  a voice came from the throne, saying:

“Praise our God

all you his servants,

and all you who fear Him,

both the small and the great!”

Revelation 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 ⁹  into prison so you may be tested, ¹⁰  and you will experience suffering ¹¹  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ¹² 

Revelation 11:18

11:18 The ¹³  nations ¹⁴  were enraged,

but ¹⁵  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ¹⁶ 

the prophets, their reward,

as well as to the saints

and to those who revere ¹⁷  your name, both small and great,

and the time has come ¹⁸  to destroy those who destroy ¹⁹  the earth.”

[1:17]  ¹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:17]  ² tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[14:7]  ³ tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[15:4]  ⁵ tn Or “and praise.”

[15:4]  ⁶ 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]  ⁷ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ⁸ 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.”

[19:5]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[2:10]  ⁹ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ¹⁰ tn Or “tempted.”

[2:10]  ¹¹ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ¹² 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.”

[11:18]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ¹² tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ¹⁴ tn See the note on the word “servants” in 1:1.

[11:18]  ¹⁵ tn Grk “who fear.”

[11:18]  ¹⁶ tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ¹⁷ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.