Mazmur 66:5
Konteks66:5 Come and witness 1 God’s exploits! 2
His acts on behalf of people are awesome! 3
Mazmur 77:14
Konteks77:14 You are the God who does amazing things;
you have revealed your strength among the nations.
Mazmur 89:5
Konteks89:5 O Lord, the heavens 4 praise your amazing deeds,
as well as your faithfulness in the angelic assembly. 5
Mazmur 89:7
Konteks89:7 a God who is honored 6 in the great angelic assembly, 7
and more awesome than 8 all who surround him?
Mazmur 90:11
Konteks90:11 Who can really fathom the intensity of your anger? 9
Your raging fury causes people to fear you. 10
Mazmur 119:120
Konteks119:120 My body 11 trembles 12 because I fear you; 13
I am afraid of your judgments.
Yesaya 64:2-3
Konteks64:2 (64:1) As when fire ignites dry wood,
or fire makes water boil,
let your adversaries know who you are, 14
and may the nations shake at your presence!
64:3 When you performed awesome deeds that took us by surprise, 15
you came down, and the mountains trembled 16 before you.
Yeremia 10:7
Konteks10:7 Everyone should revere you, O King of all nations, 17
because you deserve to be revered. 18
For there is no one like you
among any of the wise people of the nations nor among any of their kings. 19
Lukas 12:5
Konteks12:5 But I will warn 20 you whom you should fear: Fear the one who, after the killing, 21 has authority to throw you 22 into hell. 23 Yes, I tell you, fear him!
Ibrani 12:28-29
Konteks12:28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe. 12:29 For our God is indeed a devouring fire. 24
Wahyu 15:4
Konteks15:4 Who will not fear you, O Lord,
and glorify 25 your name, because you alone are holy? 26
All nations 27 will come and worship before you
for your righteous acts 28 have been revealed.”
Wahyu 19:1-6
Konteks19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,
“Hallelujah! Salvation and glory and power belong to our God,
19:2 because his judgments are true and just. 29
For he has judged 30 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 31 poured out by her own hands!” 32
19:3 Then 33 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 34 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 35 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 36 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!”
19:6 Then 37 I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 38
“Hallelujah!
[66:5] 2 tn Or “acts” (see Ps 46:8).
[66:5] 3 tn Heb “awesome [is] an act toward the sons of man.” It is unclear how the prepositional phrase relates to what precedes. If collocated with “act,” it may mean “on behalf of” or “toward.” If taken with “awesome” (see 1 Chr 16:25; Pss 89:7; 96:4; Zeph 2:11), one might translate “his awesome acts are beyond human comprehension” or “his awesome acts are superior to anything men can do.”
[89:5] 4 tn As the following context makes clear, the personified “heavens” here stand by metonymy for the angelic beings that surround God’s heavenly throne.
[89:5] 5 tn Heb “in the assembly of the holy ones.” The phrase “holy ones” sometimes refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3), but here it refers to God’s heavenly assembly and the angels that surround his throne (see vv. 6-7).
[89:7] 7 tn Heb “in the great assembly of the holy ones.”
[89:7] 8 tn Or perhaps “feared by.”
[90:11] 9 tn Heb “Who knows the strength of your anger?”
[90:11] 10 tn Heb “and like your fear [is] your raging fury.” Perhaps one should emend וּכְיִרְאָתְךְ (ukhyir’otekh, “and like your fear”) to יִרְאָתְךְ (yir’otkh, “your fear”), understanding a virtual dittography (אַפֶּךָ וּכְיִרְאָתְךְ, ’apekha ukhyir’otekh) to have occurred. In this case the psalmist asserts “your fear [is] your raging fury,” that is, your raging fury is what causes others to fear you. The suffix on “fear” is understood as objective.
[119:120] 11 tn Heb “my flesh.”
[119:120] 12 tn The Hebrew verb סָמַר (samar, “to tremble”) occurs only here and in Job 4:15.
[119:120] 13 tn Heb “from fear of you.” The pronominal suffix on the noun is an objective genitive.
[64:2] 14 tn Heb “to make known your name to your adversaries.” Perhaps the infinitive construct with preposition -לְ (lamed) should be construed with “come down” in v. 1a, or subordinated to the following line: “To make known your name to your adversaries, let the nations shake from before you.”
[64:3] 15 tn Heb “[for which] we were not waiting.”
[64:3] 16 tn See the note at v. 1.
[10:7] 17 tn Heb “Who should not revere you…?” The question is rhetorical and expects a negative answer.
[10:7] 18 tn Heb “For it is fitting to you.”
[10:7] 19 tn Heb “their royalty/dominion.” This is a case of substitution of the abstract for the concrete “royalty, royal power” for “kings” who exercise it.
[12:5] 20 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
[12:5] 21 sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.
[12:5] 22 tn The direct object (“you”) is understood.
[12:5] 23 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[12:29] 24 sn A quotation from Deut 4:24; 9:3.
[15:4] sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.
[15:4] 26 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] 27 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 28 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.”
[19:2] 29 tn Compare the similar phrase in Rev 16:7.
[19:2] 30 tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.
[19:2] 31 tn See the note on the word “servants” in 1:1.
[19:2] 32 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 34 tn Or “her smoke ascends forever and ever.”
[19:4] 35 tn Grk “creatures fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[19:5] 36 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 38 tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”
[19:6] 39 tc Several
[19:6] 40 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”
