This might be closer.....
1:8. “I am the Alpha and the Omega.” “I am” recalls the name of God, like the expression “the one who is” (Exod 3:14; NOTE on Rev 1:4). The Greek form egō eimi occurs in sayings like “I am God and there is no other” (Isa 45:22; cf. 45:18; 46:9; 47:8, 10; Deut 32:39). When used with a predicate, the “I am” identified who God was for people. This was a source of hope (Isa 43:25; 51:12). The “I am” was occasionally used for Greco-Roman deities (e.g., “I am Isis”) and in magical sources (Deissmann, Light, 138–40; Ball, “I Am,” 24–45), but Revelation recalls texts that stress the singular lordship of Israel’s God: “I am the first and I am the last, there is no god but me” (Isa 44:6; cf. 41:4; 48:12).
Using the letters alpha and omega as equivalent to “first” and “last” could have precedents in Jewish sources, where the first and last letters of the Hebrew alphabet (aleph and tau) indicate completeness, though the sources are late (b. Shabb. 55a; G. Kittel, TDNT 1:1–3). A link with the divine name is suggested by a Greek form of “Yahweh,” which was Ιαω (Iaō) and includes both alpha (α) and omega (ω) (cf. the LXX of Leviticus at Qumran 4Q120 6–7, 12; 20–21, 4; manuscripts of Jer 1:6; 14:13; 39:16–17 LXX; Diodorus Siculus, Libr. 1.94.2). This form of the name was used in later magical sources (Aune, Apocalypticism, 361–64; RAC 17:1–11), but whether Rev 1:8 is a polemic against such magical usage is unclear.
says the Lord God, “the one who is and who was and who is to come. Lord God (kyrios ho theos) was the Greek equivalent of the Hebrew yhwh ‘e˘lōhîm (Gen 2:8; Amos 5:14; Pss. Sol. 5:1; Jos. As. 7:4; 8:3; T. Benj. 3:1). On past, present, and future, see the NOTE on Rev 1:4.
“the Almighty.” The Hebrew expression Lord “of hosts” (ṣĕbāʾôt) was rendered into Greek as Lord “Almighty” (pantokratōr, Amos 3:13; Nah 3:5). The Hebrew word “hosts” identifies God with the heavenly armies, whereas the Greek “Almighty” affirms that he is all-powerful. Inscriptions from Asia Minor often call the emperor autokratōr, or self-ruler (I.Eph 1523; I.Smyr 591.5; 731.2; I.Sard 8.22; I.Laod 9.1, 4; 15.1; 24.1). Revelation, however, refers to God as pantokratōr, ascribing to him power over all things. In Revelation God’s supreme might is expressed in his acts of creation, judgment, and righteous rule (Rev 1:8; 4:8; 18:8; 19:6; 21:22; 22:5–6). Patristic writers often used Rev 1:8 to affirm the deity of Christ (Andreas; Origen, Princ. 2.10; Athanasius, C. Ar. 3.4; Gregory of Nazianzus, Or. Bas. 29.17; Didymus, Comm. Zach. 5). Here, however, God is the focus.
Craig R. Koester, Revelation: A New Translation with Introduction and Commentary, ed. John J. Collins, vol. 38A, Anchor Yale Bible (New Haven; London: Yale University Press, 2014), 220.