Hakim-hakim 13:22

13:22 Manoah said to his wife, “We will certainly die, because we have seen a supernatural being!” ¹ 

Kejadian 28:16-17

28:16 Then Jacob woke up ²  and thought, ³  “Surely the Lord is in this place, but I did not realize it!” 28:17 He was afraid and said, “What an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!”

Keluaran 3:2

3:2 The angel of the Lord ⁴  appeared ⁵  to him in ⁶  a flame of fire from within a bush. ⁷  He looked ⁸  – and ⁹  the bush was ablaze with fire, but it was not being consumed! ¹⁰ 

Keluaran 3:6

3:6 He added, “I am the God of your father, ¹¹  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ¹²  at God.

Daniel 8:17

8:17 So he approached the place where I was standing. As he came, I felt terrified and fell flat on the ground. ¹³  Then he said to me, “Understand, son of man, ¹⁴  that the vision pertains to the time of the end.”

Daniel 10:5

10:5 I looked up ¹⁵  and saw a ¹⁶  man ¹⁷  clothed in linen; ¹⁸  around his waist was a belt made of gold from Upaz. ¹⁹ 

Daniel 10:11

10:11 He said to me, “Daniel, you are of great value. ²⁰  Understand the words that I am about to ²¹  speak to you. So stand up, ²²  for I have now been sent to you.” When he said this ²³  to me, I stood up shaking.

Matius 28:4

28:4 The ²⁴  guards were shaken and became like dead men because they were so afraid of him.

Wahyu 1:17

1:17 When ²⁵  I saw him I fell down at his feet as though I were dead, but ²⁶  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

[13:22]  ¹ tn Or “seen God.” Some take the Hebrew term אֱלֹהִים (’elohim) as the divine name (“God”) here, but this seems unlikely since v. 21 informs us that Manoah realized this was the Lord’s messenger, not God himself. Of course, he may be exaggerating for the sake of emphasis. Another option, the one followed in the translation, understands Manoah to be referring to a lesser deity. The term אֱלֹהִים (’elohim) is sometimes used of an individual deity other than the Lord (see BDB 43 s.v. 2.a). One cannot assume that Manoah was a theologically sophisticated monotheist.

[28:16]  ² tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.

[28:16]  ³ tn Heb “said.”

[3:2]  ⁴ sn The designation “the angel of the Lord” (Heb “the angel of Yahweh”) occurred in Genesis already (16:7-13; 21:17; 22:11-18). There is some ambiguity in the expression, but it seems often to be interchangeable with God’s name itself, indicating that it refers to the Lord.

[3:2]  ⁵ tn The verb וַיֵּרָא (vayyera’) is the Niphal preterite of the verb “to see.” For similar examples of רָאָה (ra’ah) in Niphal where the subject “appears,” that is, allows himself to be seen, or presents himself, see Gen 12:7; 35:9; 46:29; Exod 6:3; and 23:17. B. Jacob notes that God appears in this way only to individuals and never to masses of people; it is his glory that appears to the masses (Exodus, 49).

[3:2]  ⁶ tn Gesenius rightly classifies this as a bet (ב) essentiae (GKC 379 §119.i); it would then indicate that Yahweh appeared to Moses “as a flame.”

[3:2]  ⁷ sn Fire frequently accompanies the revelation of Yahweh in Exodus as he delivers Israel, guides her, and purifies her. The description here is unique, calling attention to the manifestation as a flame of fire from within the bush. Philo was the first to interpret the bush as Israel, suffering under the persecution of Egypt but never consumed. The Bible leaves the interpretation open. However, in this revelation the fire is coming from within the bush, not from outside, and it represents the Lord who will deliver his people from persecution. See further E. Levine, “The Evolving Symbolism of the Burning Bush,” Dor le Dor 8 (1979): 185-93.

[3:2]  ⁸ tn Heb “And he saw.”

[3:2]  ⁹ tn The text again uses the deictic particle with vav, וְהִנֵּה (vÿhinneh), traditionally rendered “and behold.” The particle goes with the intense gaze, the outstretched arm, the raised eyebrow – excitement and intense interest: “look, over there.” It draws the reader into the immediate experience of the subject.

[3:2]  ¹⁰ tn The construction uses the suffixed negative אֵינֶנּוּ (’enennu) to convey the subject of the passive verb: “It was not” consumed. This was the amazing thing, for nothing would burn faster in the desert than a thornbush on fire.

[3:6]  ¹¹ sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.

[3:6]  ¹² tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yare’ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition min (מִן) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).

[8:17]  ¹³ tn Heb “on my face.”

[8:17]  ¹⁴ tn Or “human one.”

[10:5]  ¹⁵ tn Heb “I lifted up my eyes.”

[10:5]  ¹⁶ tn Heb “one.” The Hebrew numerical adjective is used here like an English indefinite article.

[10:5]  ¹⁷ sn The identity of the messenger is not specifically disclosed. Presumably he is an unnamed angel. Some interpreters identify him as Gabriel, but there is no adequate reason for doing so.

[10:5]  ¹⁸ tn The Hebrew word בַּדִּים (baddim) is a plural of extension. See GKC 396-97 §124.a, b, c and Joüon 2:500 §136.c.

[10:5]  ¹⁹ tn The location of this place and even the exact form of the Hebrew name אוּפָז (’ufaz) are uncertain. Apparently it was a source for pure gold. (See Jer 10:9.) The Hebrew word פָז (paz, “refined gold” or “pure gold”) is more common in the OT than אוּפָז, and some scholars emend the text of Dan 10:5 to read this word. Cf. also “Ophir” (1 Kgs 9:28; Isa 13:12; Job 22:24; 28:16).

[10:11]  ²⁰ tn Or “a treasured person”; KJV “a man greatly beloved”; NASB “man of high esteem.”

[10:11]  ²¹ tn The Hebrew participle is often used, as here, to refer to the imminent future.

[10:11]  ²² tn Heb “stand upon your standing.”

[10:11]  ²³ tn Heb “spoke this word.”

[28:4]  ²⁴ tn Here δέ (de) has not been translated.

[1:17]  ²⁵ tn Grk “And when.” 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.

[1:17]  ²⁶ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.