Kisah Para Rasul 2:43

2:43 Reverential awe ¹  came over everyone, ²  and many wonders and miraculous signs ³  came about by the apostles.

Kisah Para Rasul 5:5

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ⁴  all who heard about it.

Kisah Para Rasul 5:11

5:11 Great ⁵  fear gripped ⁶  the whole church ⁷  and all who heard about these things.

Kisah Para Rasul 5:13

5:13 None of the rest dared to join them, ⁸  but the people held them in high honor. ⁹ 

Kisah Para Rasul 13:12

13:12 Then when the proconsul ¹⁰  saw what had happened, he believed, ¹¹  because he was greatly astounded ¹²  at the teaching about ¹³  the Lord.

Imamat 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, ¹⁴  and in the presence of all the people I will be honored.’” ¹⁵  So Aaron kept silent.

Imamat 10:1

Nadab and Abihu

10:1 Then ¹⁶  Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire ¹⁷  before the Lord, which he had not commanded them to do.

1 Samuel 6:20

6:20 The residents of Beth Shemesh asked, “Who is able to stand before the Lord, this holy God? To whom will the ark ¹⁸  go up from here?”

1 Samuel 6:2

6:2 the Philistines called the priests and the omen readers, saying, “What should we do with the ark of the Lord? Advise us as to how we should send it back to its place.”

1 Samuel 6:9

6:9 But keep an eye on it. If it should go up by the way of its own border to Beth Shemesh, then he has brought this great calamity on us. But if that is not the case, then we will know that it was not his hand that struck us; rather, it just happened to us by accident.”

Mazmur 64:9

64:9 and all people will fear. ¹⁹ 

They will proclaim ²⁰  what God has done,

and reflect on his deeds.

Lukas 1:65

1:65 All ²¹  their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about.

Lukas 7:16

7:16 Fear ²²  seized them all, and they began to glorify ²³  God, saying, “A great prophet ²⁴  has appeared ²⁵  among us!” and “God has come to help ²⁶  his people!”

[2:43]  ¹ tn Or “Fear.”

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

[2:43]  ³ tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.

[5:5]  ⁴ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ⁵ 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]  ⁶ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ⁷ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[5:13]  ⁸ 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]  ⁹ tn Or “the people thought very highly of them.”

[13:12]  ¹⁰ sn See the note on proconsul in v. 8.

[13:12]  ¹¹ sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).

[13:12]  ¹² tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ¹³ tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).

[10:3]  ¹⁴ 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]  ¹⁵ 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.

[10:1]  ¹⁶ tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance “then” as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the Lord’s fire that consumed the offerings at the end of Lev 9. Thus, for example, the “sin offering” male goat referred to in Lev 10:16-19 is the very one referred to in Lev 9:15.

[10:1]  ¹⁷ tn The expression “strange fire” (אֵשׁ זָרָה, ’esh zarah) seems imprecise (cf. NAB “profane fire”; NIV “unauthorized fire”; NRSV “unholy fire”; NLT “a different kind of fire”) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” אִישׁ זָר (’ish zar) in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” קְטֹרֶת זָרָה (qÿtoreh zarah) on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[6:20]  ¹⁸ tn Heb “he” or “it”; the referent here (the ark) has been specified in the translation for clarity (cf. also NIV, CEV, NLT). Others, however, take the referent to be the Lord himself.

[64:9]  ¹⁹ tc Many medieval Hebrew mss read וַיִּרְאוּ (vayyir’u, “and they will see”) instead of וַיִּירְאוּ (vayyirÿ’u, “and they will proclaim”).

[64:9]  ²⁰ tn Heb “the work of God,” referring to the judgment described in v. 7.

[1:65]  ²¹ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:65]  sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.

[7:16]  ²² tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ²³ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ²⁴ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ²⁵ tn Grk “arisen.”

[7:16]  ²⁶ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.