Revelation 19:5

19:5 Then ¹  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 14:7

14:7 He declared ²  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 ³  your name, because you alone are holy? ⁴ 

All nations ⁵  will come and worship before you

for your righteous acts ⁶  have been revealed.”

Revelation 18:15

18:15 The merchants who sold ⁷  these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep ⁸  and mourn,

Revelation 11:11

11:11 But ⁹  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ¹⁰  those who were watching them.

Revelation 18:10

18:10 They will stand a long way off because they are afraid of her torment, and will say,

“Woe, woe, O great city,

Babylon the powerful city!

For in a single hour your doom ¹¹  has come!”

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 ¹²  into prison so you may be tested, ¹³  and you will experience suffering ¹⁴  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ¹⁵ 

Revelation 11:18

11:18 The ¹⁶  nations ¹⁷  were enraged,

but ¹⁸  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, ¹⁹ 

the prophets, their reward,

as well as to the saints

and to those who revere ²⁰  your name, both small and great,

and the time has come ²¹  to destroy those who destroy ²²  the earth.”

Revelation 1:17

1:17 When ²³  I saw him I fell down at his feet as though I were dead, but ²⁴  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

Revelation 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ²⁵  idol worshipers, ²⁶  and all those who lie, their place ²⁷  will be in the lake that burns with fire and sulfur. ²⁸  That ²⁹  is the second death.”

Revelation 11:13

11:13 Just then ³⁰  a major earthquake took place and a tenth of the city collapsed; seven thousand people ³¹  were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

Revelation 16:21

16:21 And gigantic hailstones, weighing about a hundred pounds ³²  each, fell from heaven ³³  on people, ³⁴  but they ³⁵  blasphemed God because of the plague of hail, since it ³⁶  was so horrendous. ³⁷ 

[19:5]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:7]  ² 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]  ³ tn Or “and praise.”

[15:4]  ⁴ 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]  ⁵ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ⁶ 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.”

[18:15]  ⁴ tn Grk “the merchants [sellers] of these things.”

[18:15]  ⁵ tn Grk “her torment, weeping.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation by supplying the words “They will” here.

[11:11]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ⁶ tn Grk “fell upon.”

[18:10]  ⁶ tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”

[2:10]  ⁷ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁸ tn Or “tempted.”

[2:10]  ⁹ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ¹⁰ 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]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ⁹ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

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

[11:18]  ¹² tn Grk “who fear.”

[11:18]  ¹³ 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]  ¹⁴ 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.

[1:17]  ⁹ 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]  ¹⁰ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[21:8]  ¹⁰ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ¹¹ tn Grk “idolaters.”

[21:8]  ¹² tn Grk “their share.”

[21:8]  ¹³ tn Traditionally, “brimstone.”

[21:8]  ¹⁴ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”

[11:13]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ¹² tn Grk “seven thousand names of men.”

[16:21]  ¹² tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.

[16:21]  ¹³ tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.

[16:21]  ¹⁴ tn Grk “on men,” but ἄνθρωπος (anqrwpo") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).

[16:21]  ¹⁵ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ¹⁶ tn Grk “the plague of it.”

[16:21]  ¹⁷ tn Grk “since the plague of it was exceedingly great.”