Job 31:23

31:23 For the calamity from God was a terror to me, ¹ 

and by reason of his majesty ²  I was powerless.

Proverbs 30:9

30:9 lest I become satisfied and act deceptively ³ 

and say, “Who is the Lord?”

Or lest I become poor and steal

and demean ⁴  the name of my God.

Matthew 10:33

10:33 But whoever denies me before people, I will deny him also before my Father in heaven.

Matthew 10:2

10:2 Now these are the names of the twelve apostles: ⁵  first, Simon ⁶  (called Peter), and Andrew his brother; James son of Zebedee and John his brother;

Matthew 2:12-13

2:12 After being warned in a dream not to return to Herod, ⁷  they went back by another route to their own country.

The Escape to Egypt

2:13 After they had gone, an ⁸  angel of the Lord ⁹  appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod ¹⁰  is going to look for the child to kill him.”

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Revelation 3:8

3:8 ‘I know your deeds. (Look! I have put ¹¹  in front of you an open door that no one can shut.) ¹²  I know ¹³  that you have little strength, ¹⁴  but ¹⁵  you have obeyed ¹⁶  my word and have not denied my name.

[31:23]  ¹ tc The LXX has “For the terror of God restrained me.” Several commentators changed it to “came upon me.” Driver had “The fear of God was burdensome.” I. Eitan suggested “The terror of God was mighty upon me” (“Two unknown verbs: etymological studies,” JBL 42 [1923]: 22-28). But the MT makes clear sense as it stands.

[31:23]  ² tn The form is וּמִשְּׂאֵתוֹ (umissÿ’eto); the preposition is causal. The form, from the verb נָשָׂא (nasa’, “to raise; to lift high”), refers to God’s exalted person, his majesty (see Job 13:11).

[30:9]  ³ tn The verb כָּחַשׁ (kakhash) means “to be disappointing; to deceive; to fail; to grow lean.” In the Piel stem it means “to deceive; to act deceptively; to cringe; to disappoint.” The idea of acting deceptively is illustrated in Hos 9:2 where it has the connotation of “disowning” or “refusing to acknowledge” (a meaning very close to its meaning here).

[30:9]  ⁴ tn The Hebrew verb literally means “to take hold of; to seize”; this produces the idea of doing violence to the reputation of God.

[10:2]  ⁵ sn The term apostles is rare in the gospels, found only here, Mark 3:14, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[10:2]  ⁶ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Mark 3:16-19; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[2:12]  ⁷ sn See the note on King Herod in 2:1.

[2:13]  ⁸ tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:13]  ⁹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[2:13]  ¹⁰ sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.

[3:8]  ¹¹ tn Grk “I have given.”

[3:8]  ¹² tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  ¹³ tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

[3:8]  ¹⁴ tn Or “little power.”

[3:8]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ¹⁶ tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.