Ezra 10:3

10:3 Therefore let us enact ¹  a covenant with our God to send away all these women and their offspring, in keeping with your counsel, my lord, ²  and that of those who respect ³  the commandments of our God. And let it be done according to the law.

Psalms 2:11

2:11 Serve ⁴  the Lord in fear!

Repent in terror! ⁵ 

Psalms 119:120

119:120 My body ⁶  trembles ⁷  because I fear you; ⁸ 

I am afraid of your judgments.

Isaiah 66:2

66:2 My hand made them; ⁹ 

that is how they came to be,” ¹⁰  says the Lord.

I show special favor ¹¹  to the humble and contrite,

who respect what I have to say. ¹² 

Isaiah 66:5

66:5 Hear the word of the Lord,

you who respect what he has to say! ¹³ 

Your countrymen, ¹⁴  who hate you

and exclude you, supposedly for the sake of my name,

say, “May the Lord be glorified,

then we will witness your joy.” ¹⁵ 

But they will be put to shame.

Acts 9:6

9:6 But stand up ¹⁶  and enter the city and you will be told ¹⁷  what you must do.”

Acts 16:29

16:29 Calling for lights, the jailer ¹⁸  rushed in and fell down ¹⁹  trembling at the feet of Paul and Silas.

Acts 16:1

Timothy Joins Paul and Silas

16:1 He also came to Derbe ²⁰  and to Lystra. ²¹  A disciple ²²  named Timothy was there, the son of a Jewish woman who was a believer, ²³  but whose father was a Greek. ²⁴ 

Colossians 2:3

2:3 in whom are hidden all the treasures of wisdom and knowledge.

Colossians 2:2

2:2 My goal is that ²⁵  their hearts, having been knit together ²⁶  in love, may be encouraged, and that ²⁷  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ²⁸ 

Colossians 1:15

The Supremacy of Christ

1:15 ²⁹ He is the image of the invisible God, the firstborn ³⁰  over all creation, ³¹ 

Ephesians 6:5

6:5 Slaves, ³²  obey your human masters ³³  with fear and trembling, in the sincerity of your heart as to Christ,

Hebrews 4:1

God’s Promised Rest

4:1 Therefore we must be wary ³⁴  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Hebrews 12:28-29

12:28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe. 12:29 For our God is indeed a devouring fire. ³⁵ 

[10:3]  ¹ tn Heb “cut.”

[10:3]  ² tn The MT vocalizes this word as a plural, which could be understood as a reference to God. But the context seems to suggest that a human lord is intended. The apparatus of BHS suggests repointing the word as a singular (“my lord”), but this is unnecessary. The plural (“my lords”) can be understood in an honorific sense even when a human being is in view. Most English versions regard this as a reference to Ezra, so the present translation supplies “your” before “counsel” to make this clear.

[10:3]  ³ tn Heb “who tremble at”; NAB, NIV “who fear.”

[2:11]  ⁴ tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.

[2:11]  ⁵ tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.

[119:120]  ⁶ tn Heb “my flesh.”

[119:120]  ⁷ tn The Hebrew verb סָמַר (samar, “to tremble”) occurs only here and in Job 4:15.

[119:120]  ⁸ tn Heb “from fear of you.” The pronominal suffix on the noun is an objective genitive.

[66:2]  ⁹ tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.

[66:2]  ¹⁰ tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”

[66:2]  ¹¹ tn Heb “and to this one I look” (KJV and NASB both similar).

[66:2]  ¹² tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”

[66:5]  ¹³ tn Heb “who tremble at his word.”

[66:5]  ¹⁴ tn Heb “brothers” (so NASB, NIV); NRSV “Your own people”; NLT “Your close relatives.”

[66:5]  ¹⁵ tn Or “so that we might witness your joy.” The point of this statement is unclear.

[9:6]  ¹⁶ tn Or “But arise.”

[9:6]  ¹⁷ tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[16:29]  ¹⁸ tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ¹⁹ tn Or “and prostrated himself.”

[16:1]  ²⁰ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  ²¹ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  ²² tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ²³ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ²⁴ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[2:2]  ²⁵ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ²⁶ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ²⁷ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ²⁸ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[1:15]  ²⁹ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ³⁰ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ³¹ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[6:5]  ³² tn Traditionally, “Servants” (KJV). Though δοῦλος (doulos) is often translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[6:5]  ³³ tn Grk “the masters according to the flesh.” In the translation above, the article τοῖς (tois) governing κυρίοις (kuriois) is rendered in English as a possessive pronoun (i.e., “your”) and the prepositional phrase κατὰ σάρκα (kata sarka) is taken as modifying κυρίοις (indicating that the author is referring to human masters) and not modifying the imperative ὑπακούετε (Jupakouete, which would indicate that obedience was according to a human standard or limitation).

[4:1]  ³⁴ tn Grk “let us fear.”

[12:29]  ³⁵ sn A quotation from Deut 4:24; 9:3.