Amsal 14:26

14:26 In the fear of the Lord one has ¹  strong confidence, ² 

and it will be a refuge ³  for his children.

Yeremia 5:22

5:22 “You should fear me!” says the Lord.

“You should tremble in awe before me! ⁴ 

I made the sand to be a boundary for the sea,

a permanent barrier that it can never cross.

Its waves may roll, but they can never prevail.

They may roar, but they can never cross beyond that boundary.” ⁵ 

Yeremia 10:7

10:7 Everyone should revere you, O King of all nations, ⁶ 

because you deserve to be revered. ⁷ 

For there is no one like you

among any of the wise people of the nations nor among any of their kings. ⁸ 

Wahyu 14:7

14:7 He declared ⁹  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 ¹⁰  your name, because you alone are holy? ¹¹ 

All nations ¹²  will come and worship before you

for your righteous acts ¹³  have been revealed.”

[14:26]  ¹ tn Heb “In the fear of the Lord [is] confidence of strength.” The phrase “one has” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

[14:26]  ² tn Heb “confidence of strength.” This construct phrase features an attributive genitive: “strong confidence” (so most English versions; NIV “a secure fortress”).

[14:26]  ³ sn The fear of the Lord will not only provide security for the parent but will also be a refuge for children. The line recalls Exod 20:5-6 where children will reap the benefits of the righteous parents. The line could also be read as “he [= God] will be a refuge for the children.”

[5:22]  ⁴ tn Heb “Should you not fear me? Should you not tremble in awe before me?” The rhetorical questions expect the answer explicit in the translation.

[5:22]  ⁵ tn Heb “it.” The referent is made explicit to avoid any possible confusion.

[10:7]  ⁶ tn Heb “Who should not revere you…?” The question is rhetorical and expects a negative answer.

[10:7]  ⁷ tn Heb “For it is fitting to you.”

[10:7]  ⁸ 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.

[14:7]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ¹³ 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.”