Revelation 3:20

3:20 Listen! ¹  I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home ²  and share a meal with him, and he with me.

Revelation 13:17

13:17 Thus no one was allowed to buy ³  or sell things ⁴  unless he bore ⁵  the mark of the beast – that is, his name or his number. ⁶ 

Revelation 14:9

14:9 A ⁷  third angel ⁸  followed the first two, ⁹  declaring ¹⁰  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Revelation 15:4

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

and glorify ¹¹  your name, because you alone are holy? ¹² 

All nations ¹³  will come and worship before you

for your righteous acts ¹⁴  have been revealed.”

Revelation 22:18

22:18 I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described ¹⁵  in this book.

[3:20]  ¹ tn Grk “Behold.”

[3:20]  ² tn Grk “come in to him.”

[13:17]  ³ tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.

[13:17]  ⁴ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.

[13:17]  ⁵ tn Grk “except the one who had.”

[13:17]  ⁶ tn Grk “his name or the number of his name.”

[14:9]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ⁶ tn Grk “And another angel, a third.”

[14:9]  ⁷ tn Grk “followed them.”

[14:9]  ⁸ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[15:4]  ⁷ tn Or “and praise.”

[15:4]  ⁸ 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]  ⁹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ¹⁰ 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.”

[22:18]  ⁹ tn Grk “written.”