Wahyu 14:7

14:7 He declared ¹  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!”

Wahyu 15:4

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

and glorify ²  your name, because you alone are holy? ³ 

All nations ⁴  will come and worship before you

for your righteous acts ⁵  have been revealed.”

Wahyu 16:9

16:9 Thus ⁶  people ⁷  were scorched by the terrible heat, ⁸  yet ⁹  they blasphemed the name of God, who has ruling authority ¹⁰  over these plagues, and they would not repent and give him glory.

Yosua 7:19

7:19 So Joshua said to Achan, “My son, honor ¹¹  the Lord God of Israel and give him praise! Tell me what you did; don’t hide anything from me!”

Yosua 7:1

Achan Sins and is Punished

7:1 But the Israelites disobeyed the command about the city’s riches. ¹²  Achan son of Carmi, son of Zabdi, ¹³  son of Zerah, from the tribe of Judah, stole some of the riches. ¹⁴  The Lord was furious with the Israelites. ¹⁵ 

1 Samuel 6:5

6:5 You should make images of the sores and images of the mice ¹⁶  that are destroying the land. You should honor the God of Israel. Perhaps he will release his grip on you, your gods, and your land. ¹⁷ 

Yesaya 26:15-16

26:15 You have made the nation larger, ¹⁸  O Lord,

you have made the nation larger and revealed your splendor, ¹⁹ 

you have extended all the borders of the land.

26:16 O Lord, in distress they looked for you;

they uttered incantations because of your discipline. ²⁰ 

Yeremia 13:16

13:16 Show the Lord your God the respect that is due him. ²¹ 

Do it before he brings the darkness of disaster. ²² 

Do it before you stumble ²³  into distress

like a traveler on the mountains at twilight. ²⁴ 

Do it before he turns the light of deliverance you hope for

into the darkness and gloom of exile. ²⁵ 

Maleakhi 2:2

2:2 If you do not listen and take seriously ²⁶  the need to honor my name,” says the Lord who rules over all, “I will send judgment ²⁷  on you and turn your blessings into curses – indeed, I have already done so because you are not taking it to heart.

[14:7]  ¹ 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]  ² tn Or “and praise.”

[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]  ³ 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]  ⁴ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ⁵ 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.”

[16:9]  ⁶ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ⁷ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ⁸ tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”

[16:9]  ⁹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ¹⁰ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[7:19]  ¹¹ tn Heb “give glory to.”

[7:1]  ¹² tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”

[7:1]  ¹³ tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18).

[7:1]  ¹⁴ tn Heb “took from what was set apart [to the Lord].”

[7:1]  ¹⁵ tn Heb “the anger of the Lord burned against the sons of Israel.”

[7:1]  sn This incident illustrates well the principle of corporate solidarity and corporate guilt. The sin of one man brought the Lord’s anger down upon the entire nation.

[6:5]  ¹⁶ tn Heb “your mice.” A Qumran ms has simply “the mice.”

[6:5]  ¹⁷ tn Heb “Perhaps he will lighten his hand from upon you and from upon your gods and from upon your land.”

[26:15]  ¹⁸ tn Heb “you have added to the nation.” The last line of the verse suggests that geographical expansion is in view. “The nation” is Judah.

[26:15]  ¹⁹ tn Or “brought honor to yourself.”

[26:16]  ²⁰ tn The meaning of this verse is unclear. It appears to read literally, “O Lord, in distress they visit you, they pour out [?] an incantation, your discipline to them.” פָּקַד (paqad) may here carry the sense of “seek with interest” (cf. Ezek 23:21 and BDB 823 s.v.) or “seek in vain” (cf. Isa 34:16), but it is peculiar for the Lord to be the object of this verb. צָקוּן (tsaqun) may be a Qal perfect third plural form from צוּק (tsuq, “pour out, melt”), though the verb is not used of pouring out words in its two other occurrences. Because of the appearance of צַר (tsar, “distress”) in the preceding line, it is tempting to emend the form to a noun and derive it from צוּק (“be in distress”) The term לַחַשׁ (lakhash) elsewhere refers to an incantation (Isa 3:3; Jer 8:17; Eccl 10:11) or amulet (Isa 3:20). Perhaps here it refers to ritualistic prayers or to magical incantations used to ward off evil.

[13:16]  ²¹ tn Heb “Give glory/respect to the Lord your God.” For this nuance of the word “glory” (כָּבוֹד, kavod), see BDB 459 s.v. כָּבוֹד 6.b and compare the usage in Mal 1:6 and Josh 7:19.

[13:16]  ²² tn The words “of disaster” are not in the text. They are supplied in the translation to explain the significance of the metaphor to readers who may not be acquainted with the metaphorical use of light and darkness for salvation and joy and distress and sorrow respectively.

[13:16]  sn For the metaphorical use of these terms the reader should consult O. A. Piper, “Light, Light and Darkness,” IDB 3:130-32. For the association of darkness with the Day of the Lord, the time when he will bring judgment, see, e.g., Amos 5:18-20. For the association of darkness with exile see Isa 9:1-2 (8:23-9:1 HT).

[13:16]  ²³ tn Heb “your feet stumble.”

[13:16]  ²⁴ tn Heb “you stumble on the mountains at twilight.” The added words are again supplied in the translation to help explain the metaphor to the uninitiated reader.

[13:16]  ²⁵ tn Heb “and while you hope for light he will turn it into deep darkness and make [it] into gloom.” The meaning of the metaphor is again explained through the addition of the “of” phrases for readers who are unacquainted with the metaphorical use of these terms.

[13:16]  sn For the meaning and usage of the term “deep darkness” (צַלְמָוֶת, tsalmavet), see the notes on Jer 2:6. For the association of the term with exile see Isa 9:2 (9:1 HT). For the association of the word gloom with the Day of the Lord see Isa 60:2; Joel 2:2; Zeph 1:15.

[2:2]  ²⁶ tn Heb “and if you do not place upon [the] heart”; KJV, NAB, NRSV “lay it to heart.”

[2:2]  ²⁷ tn Heb “the curse” (so NASB, NRSV); NLT “a terrible curse.”