Acts 5:11

5:11 Great ¹  fear gripped ²  the whole church ³  and all who heard about these things.

Acts 5:13

5:13 None of the rest dared to join them, ⁴  but the people held them in high honor. ⁵ 

Acts 2:43

2:43 Reverential awe ⁶  came over everyone, ⁷  and many wonders and miraculous signs ⁸  came about by the apostles.

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, ⁹  and in the presence of all the people I will be honored.’” ¹⁰  So Aaron kept silent.

Numbers 16:34

16:34 All the Israelites ¹¹  who were around them fled at their cry, ¹²  for they said, “What if ¹³  the earth swallows us too?”

Numbers 17:12-13

17:12 The Israelites said to Moses, “We are bound to die! ¹⁴  We perish, we all perish! 17:13 (17:28) ¹⁵  Anyone who even comes close to the tabernacle of the Lord will die! Are we all to die?” ¹⁶ 

Deuteronomy 13:11

13:11 Thus all Israel will hear and be afraid; no longer will they continue to do evil like this among you. ¹⁷ 

Deuteronomy 21:21

21:21 Then all the men of his city must stone him to death. In this way you will purge out ¹⁸  wickedness from among you, and all Israel ¹⁹  will hear about it and be afraid.

Joshua 22:20

22:20 When Achan son of Zerah disobeyed the command about the city’s riches, the entire Israelite community was judged, ²⁰  though only one man had sinned. He most certainly died for his sin!’” ²¹ 

Joshua 22:1

Joshua Sends Home the Eastern Tribes

22:1 Then Joshua summoned the Reubenites, Gadites, and the half-tribe of Manasseh

Joshua 6:19-21

6:19 All the silver and gold, as well as bronze and iron items, belong to the Lord. ²²  They must go into the Lord’s treasury.”

6:20 The rams’ horns sounded ²³  and when the army ²⁴  heard the signal, ²⁵  they gave a loud battle cry. ²⁶  The wall collapsed ²⁷  and the warriors charged straight ahead into the city and captured it. ²⁸  6:21 They annihilated with the sword everything that breathed in the city, ²⁹  including men and women, young and old, as well as cattle, sheep, and donkeys.

Joshua 6:1

6:1 Now Jericho ³⁰  was shut tightly ³¹  because of the Israelites. No one was allowed to leave or enter. ³² 

Joshua 13:12

13:12 the whole kingdom of Og in Bashan, who ruled in Ashtaroth and Edrei. (He was one of the few remaining Rephaites.) ³³  Moses defeated them and took their lands. ³⁴ 

Joshua 15:13

15:13 Caleb son of Jephunneh was assigned Kiriath Arba (that is Hebron) within the tribe of Judah, according to the Lord’s instructions to Joshua. (Arba was the father of Anak.) ³⁵ 

Psalms 64:9

64:9 and all people will fear. ³⁶ 

They will proclaim ³⁷  what God has done,

and reflect on his deeds.

Psalms 119:120

119:120 My body ³⁸  trembles ³⁹  because I fear you; ⁴⁰ 

I am afraid of your judgments.

Psalms 119:2

119:2 How blessed are those who observe his rules,

and seek him with all their heart,

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ⁴¹  all patience and steadfastness, joyfully

Revelation 11:13

11:13 Just then ⁴²  a major earthquake took place and a tenth of the city collapsed; seven thousand people ⁴³  were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

[5:11]  ¹ tn Grk “And great.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[5:11]  ² tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ³ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[5:13]  ⁴ tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.

[5:13]  ⁵ tn Or “the people thought very highly of them.”

[2:43]  ⁶ tn Or “Fear.”

[2:43]  ⁷ tn Grk “on every soul” (here “soul” is an idiom for the whole person).

[2:43]  ⁸ tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.

[10:3]  ⁹ 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.

[10:3]  ¹⁰ 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.

[16:34]  ¹¹ tn Heb “all Israel.”

[16:34]  ¹² tn Heb “voice.”

[16:34]  ¹³ tn Heb “lest.”

[17:12]  ¹⁴ tn The use of הֵן (hen) and the perfect tense in the nuance of a prophetic perfect expresses their conviction that they were bound to die – it was certain (see GKC 312-13 §106.n).

[17:13]  ¹⁵ sn Num 17:13 in the English Bible is 17:28 in the Hebrew text (BHS). See also the note on 16:36.

[17:13]  ¹⁶ tn The verse stresses the completeness of their death: “will we be consumed by dying” (הַאִם תַּמְנוּ לִגְוֹעַ, ha’im tamnu ligvoa’).

[13:11]  ¹⁷ sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).

[21:21]  ¹⁸ tn The Hebrew term בִּעַרְתָּה (bi’artah), here and elsewhere in such contexts (cf. Deut 13:5; 17:7, 12; 19:19; 21:9), suggests God’s anger which consumes like fire (thus בָעַר, ba’ar, “to burn”). See H. Ringgren, TDOT 2:203-4.

[21:21]  ¹⁹ tc Some LXX traditions read הַנִּשְׁאָרִים (hannish’arim, “those who remain”) for the MT’s יִשְׂרָאֵל (yisra’el, “Israel”), understandable in light of Deut 19:20. However, the more difficult reading found in the MT is more likely original.

[22:20]  ²⁰ tn Heb “Is it not [true that] Achan son of Zerah was unfaithful with unfaithfulness concerning what was set apart [to the Lord] and against all the assembly of Israel there was anger?”

[22:20]  ²¹ tn The second half of the verse reads literally, “and he [was] one man, he did not die for his sin.” There are at least two possible ways to explain this statement: (1) One might interpret the statement to mean that Achan was not the only person who died for his sin. In this case it could be translated, “and he was not the only one to die because of his sin.” (2) Another option, the one reflected in the translation, is to take the words וְהוּא אִישׁ אֶחָד (vÿhu’ ’ish ’ekhad, “and he [was] one man”) as a concessive clause and join it with what precedes. The remaining words (לֹא גָוַע בַּעֲוֹנוֹ, lo’ gava’ ba’avono) must then be taken as a rhetorical question (“Did he not die for his sin?”). Taking the last sentence as interrogative is consistent with the first part of the verse, a rhetorical question introduced with the interrogative particle. The present translation has converted these rhetorical questions into affirmative statements to bring out more clearly the points they are emphasizing. For further discussion, see T. C. Butler, Joshua (WBC), 240.

[6:19]  ²² tn Heb “it is holy to the Lord.”

[6:20]  ²³ tc Heb “and the people shouted and they blew the rams’ horns.” The initial statement (“and the people shouted”) seems premature, since the verse goes on to explain that the battle cry followed the blowing of the horns. The statement has probably been accidentally duplicated from what follows. It is omitted in the LXX.

[6:20]  ²⁴ tn Heb “the people.”

[6:20]  ²⁵ tn Heb “the sound of the horn.”

[6:20]  ²⁶ tn Heb “they shouted with a loud shout.”

[6:20]  ²⁷ tn Heb “fell in its place.”

[6:20]  ²⁸ tn Heb “and the people went up into the city, each one straight ahead, and they captured the city.”

[6:21]  ²⁹ tn Heb “all which was in the city.”

[6:1]  ³⁰ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[6:1]  ³¹ tn Heb “was shutting and shut up.” HALOT 2:743 paraphrases, “blocking [any way of access] and blocked [against any who would leave].”

[6:1]  ³² tn Heb “there was no one going out and there was no one coming in.”

[13:12]  ³³ tn Heb “from the remnant of the Rephaites.”

[13:12]  ³⁴ tn Or “dispossessed them.”

[15:13]  ³⁵ tn Heb “To Caleb son of Jephunneh he gave a portion in the midst of the sons of Judah according to the mouth [i.e., command] of the Lord to Joshua, Kiriath Arba (the father of Anak), it is Hebron.”

[64:9]  ³⁶ tc Many medieval Hebrew mss read וַיִּרְאוּ (vayyir’u, “and they will see”) instead of וַיִּירְאוּ (vayyirÿ’u, “and they will proclaim”).

[64:9]  ³⁷ tn Heb “the work of God,” referring to the judgment described in v. 7.

[119:120]  ³⁸ tn Heb “my flesh.”

[119:120]  ³⁹ tn The Hebrew verb סָמַר (samar, “to tremble”) occurs only here and in Job 4:15.

[119:120]  ⁴⁰ tn Heb “from fear of you.” The pronominal suffix on the noun is an objective genitive.

[1:11]  ⁴¹ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[11:13]  ⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ⁴³ tn Grk “seven thousand names of men.”