Isaiah 8:13

8:13 You must recognize the authority of the Lord who commands armies. ¹ 

He is the one you must respect;

he is the one you must fear. ² 

Isaiah 29:23

29:23 For when they see their children,

whom I will produce among them, ³ 

they will honor ⁴  my name.

They will honor the Holy One of Jacob; ⁵ 

they will respect ⁶  the God of Israel.

Leviticus 10:3

10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, ⁷  and in the presence of all the people I will be honored.’” ⁸  So Aaron kept silent.

Ezekiel 36:23

36:23 I will magnify ⁹  my great name that has been profaned among the nations, that you have profaned among them. The nations will know that I am the Lord, declares the sovereign Lord, when I magnify myself among you in their sight.

Ezekiel 36:1

Blessings on the Mountains of Israel

36:1 “As for you, son of man, prophesy to the mountains of Israel, and say: ‘O mountains of Israel, hear the word of the Lord!

Ezekiel 1:16

1:16 The appearance of the wheels and their construction ¹⁰  was like gleaming jasper, ¹¹  and all four wheels looked alike. Their structure was like a wheel within a wheel. ¹² 

Ezekiel 2:1

Ezekiel’s Commission

2:1 He said to me, “Son of man, ¹³  stand on your feet and I will speak with you.”

¹ tn Heb “the Lord who commands armies [traditionally, the Lord of hosts], him you must set apart.” The word order is emphatic, with the object being placed first.

² tn Heb “he is your [object of] fear, he is your [object of] terror.” The roots יָרֵא (yare’) and עָרַץ (’arats) are repeated from v. 12b.

³ tn Heb “for when he sees his children, the work of my hands in his midst.”

⁴ tn Or “treat as holy” (also in the following line); NASB, NRSV “will sanctify.”

⁵ sn Holy One of Jacob is similar to the phrase “Holy One of Israel” common throughout Isaiah; see the sn at Isa 1:4.

⁶ tn Or “fear,” in the sense of “stand in awe of.”

⁷ tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.

⁸ tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.

⁹ tn Or “sanctify,” Heb “make holy.”

¹⁰ tc This word is omitted from the LXX.

¹¹ tn Heb “Tarshish stone.” The meaning of this term is uncertain. The term has also been translated “topaz” (NEB); “beryl” (KJV, NASB, NRSV); or “chrysolite” (RSV, NIV).

¹² tn Or “like a wheel at right angles to another wheel.” Some envision concentric wheels here, while others propose “a globe-like structure in which two wheels stand at right angles” (L. C. Allen, Ezekiel [WBC], 1:33-34). The description given in v. 17 favors the latter idea.

¹³ sn The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means “human one,” and distinguishes the prophet from the nonhuman beings that are present in the world of his vision.