2 Kings 17:25

17:25 When they first moved in, ¹  they did not worship ²  the Lord. So the Lord sent lions among them and the lions were killing them.

2 Kings 17:28

17:28 So one of the priests whom they had deported from Samaria went back and settled in Bethel. ³  He taught them how to worship ⁴  the Lord.

2 Kings 17:32-35

17:32 At the same time they worshiped ⁵  the Lord. They appointed some of their own people to serve as priests in the shrines on the high places. ⁶  17:33 They were worshiping ⁷  the Lord and at the same time serving their own gods in accordance with the practices of the nations from which they had been deported.

17:34 To this very day they observe their earlier practices. They do not worship ⁸  the Lord; they do not obey the rules, regulations, law, and commandments that the Lord gave ⁹  the descendants of Jacob, whom he renamed Israel. 17:35 The Lord made an agreement ¹⁰  with them ¹¹  and instructed them, “You must not worship other gods. Do not bow down to them, serve them, or offer sacrifices to them.

Job 1:9

1:9 Then Satan answered the Lord, “Is it for nothing that Job fears God? ¹² 

Hosea 3:5

3:5 Afterward, the Israelites will turn and seek the Lord their God and their Davidic king. ¹³  Then they will submit to the Lord in fear and receive his blessings ¹⁴  in the future. ¹⁵ 

Acts 27:23

27:23 For last night an angel of the God to whom I belong ¹⁶  and whom I serve ¹⁷  came to me ¹⁸ 

Revelation 15:4

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

and glorify ¹⁹  your name, because you alone are holy? ²⁰ 

All nations ²¹  will come and worship before you

for your righteous acts ²²  have been revealed.”

[17:25]  ¹ tn Heb “in the beginning of their living there.”

[17:25]  ² tn Heb “fear.”

[17:28]  ³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[17:28]  ⁴ tn Heb “fear.”

[17:32]  ⁵ tn Heb “feared.”

[17:32]  ⁶ tn Heb “and they appointed for themselves from their whole people priests for the high places and they were serving for them in the house[s] of the high places.”

[17:33]  ⁷ tn Heb “fearing.”

[17:34]  ⁸ tn Heb “fear.”

[17:34]  ⁹ tn Heb “commanded.”

[17:35]  ¹⁰ tn Or “covenant.”

[17:35]  ¹¹ sn That is, the descendants of Jacob/Israel (see v. 35b).

[1:9]  ¹² tn The Hebrew form has the interrogative ה (he) on the adverb חִנָּם (khinnam, “gratis”), a derivative either of the verb חָנַן (khanan, “to be gracious, show favor”), or its related noun חֵן (khen, “grace, favor”). The adverb has the sense of “free; gratis; gratuitously; for nothing; for no reason” (see BDB 336 s.v. חִנָּם). The idea is that Satan does not disagree that Job is pious, but that Job is loyal to God because of what he receives from God. He will test the sincerity of Job.

[3:5]  ¹³ tn Heb “David their king”; cf. NCV “the king from David’s family”; TEV “a descendant of David their king”; NLT “David’s descendant, their king.”

[3:5]  ¹⁴ tn Heb “his goodness”; NLT “his good gifts.”

[3:5]  ¹⁵ tn Heb “in the end of the days.” Cf. NAB, NASB, NIV, NCV, NLT “in the last days.”

[27:23]  ¹⁶ tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.

[27:23]  ¹⁷ tn Or “worship.”

[27:23]  ¹⁸ tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone…Ac 9:39; 27:23.”

[15:4]  ¹⁹ tn Or “and praise.”

[15:4]  ²⁰ 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]  ²¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ²² 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.”