Kisah Para Rasul 9:4-6

9:4 He ¹  fell to the ground and heard a voice saying to him, “Saul, Saul, ²  why are you persecuting me?” ³  9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up ⁴  and enter the city and you will be told ⁵  what you must do.”

Kejadian 28:13-17

28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. ⁶  I will give you and your descendants the ground ⁷  you are lying on. 28:14 Your descendants will be like the dust of the earth, ⁸  and you will spread out ⁹  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ¹⁰  using your name and that of your descendants. ¹¹  28:15 I am with you! ¹²  I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”

28:16 Then Jacob woke up ¹³  and thought, ¹⁴  “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 33:20

33:20 But he added, “You cannot see my face, for no one can ¹⁵  see me and live.” ¹⁶ 

Keluaran 33:1

33:1 The Lord said to Moses, “Go up ¹⁷  from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath ¹⁸  to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ ¹⁹ 

Kisah Para Rasul 19:13

19:13 But some itinerant ²⁰  Jewish exorcists tried to invoke the name ²¹  of the Lord Jesus over those who were possessed by ²²  evil spirits, saying, “I sternly warn ²³  you by Jesus whom Paul preaches.”

Ayub 4:14

4:14 a trembling ²⁴  gripped me – and a terror! –

and made all my bones shake. ²⁵ 

Ayub 37:1-2

37:1 At this also my heart pounds

and leaps from its place.

37:2 Listen carefully ²⁶  to the thunder of his voice,

to the rumbling ²⁷  that proceeds from his mouth.

Ayub 42:5-6

42:5 I had heard of you by the hearing of the ear,

but now my eye has seen you. ²⁸ 

42:6 Therefore I despise myself, ²⁹ 

and I repent in dust and ashes!

Mazmur 89:7

89:7 a God who is honored ³⁰  in the great angelic assembly, ³¹ 

and more awesome than ³²  all who surround him?

Yesaya 6:1-5

Isaiah’s Commission

6:1 In the year of King Uzziah’s death, ³³  I saw the sovereign master ³⁴  seated on a high, elevated throne. The hem of his robe filled the temple. 6:2 Seraphs ³⁵  stood over him; each one had six wings. With two wings they covered their faces, with two they covered their feet, ³⁶  and they used the remaining two to fly. 6:3 They called out to one another, “Holy, holy, holy ³⁷  is the Lord who commands armies! ³⁸  His majestic splendor fills the entire earth!” 6:4 The sound of their voices shook the door frames, ³⁹  and the temple was filled with smoke.

6:5 I said, “Too bad for me! I am destroyed, ⁴⁰  for my lips are contaminated by sin, ⁴¹  and I live among people whose lips are contaminated by sin. ⁴²  My eyes have seen the king, the Lord who commands armies.” ⁴³ 

Daniel 10:7-8

10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. ⁴⁴  On the contrary, they were overcome with fright ⁴⁵  and ran away to hide. 10:8 I alone was left to see this great vision. My strength drained from ⁴⁶  me, and my vigor disappeared; ⁴⁷  I was without energy. ⁴⁸ 

Matius 17:6

17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. ⁴⁹ 

Lukas 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ⁵⁰  for I am a sinful man!” ⁵¹ 

Wahyu 1:17

1:17 When ⁵²  I saw him I fell down at his feet as though I were dead, but ⁵³  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

[9:4]  ¹ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ² tn The double vocative suggests emotion.

[9:4]  ³ sn Persecuting me. To persecute the church is to persecute Jesus.

[9:6]  ⁴ tn Or “But arise.”

[9:6]  ⁵ tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[28:13]  ⁶ tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.

[28:13]  ⁷ tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.

[28:14]  ⁸ tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ⁹ tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ¹⁰ tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[28:14]  ¹¹ tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[28:15]  ¹² tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).

[28:16]  ¹³ tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.

[28:16]  ¹⁴ tn Heb “said.”

[33:20]  ¹⁵ tn In view of the use of the verb “can, be able to” in the first clause, this imperfect tense is given a potential nuance.

[33:20]  ¹⁶ tn Gesenius notes that sometimes a negative statement takes the place of a conditional clause; here it is equal to “if a man sees me he does not live” (GKC 498 §159.gg). The other passages that teach this are Gen 32:30; Deut 4:33, 5:24, 26; Judg 6:22, 13:22, and Isa 6:5.

[33:1]  ¹⁷ tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”

[33:1]  ¹⁸ tn Or “the land which I swore.”

[33:1]  ¹⁹ tn Heb “seed.”

[19:13]  ²⁰ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ²¹ tn Grk “to name the name.”

[19:13]  ²² tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ²³ sn The expression I sternly warn you means “I charge you as under oath.”

[4:14]  ²⁴ tn The two words פַּחַד (pakhad, “trembling”) and רְעָדָה (rÿ’adah, “terror”) strengthen each other as synonyms (see also Ps 55:6). The subject of the verb קָרָא (qara’, “befall, encounter”) is פַּחַד (pakhad, “trembling”); its compound subject has been placed at the end of the colon.

[4:14]  ²⁵ tn The subject of the Hiphil verb הִפְחִיד (hifkhid, “dread”) is פַּחַד (pakhad, “trembling”), which is why it is in the singular. The cognate verb intensifies and applies the meaning of the noun. BDB 808 s.v. פַּחַד Hiph translates it “fill my bones with dread.” In that sense “bones” would have to be a metonymy of subject representing the framework of the body, so that the meaning is that his whole being was filled with trembling.

[37:2]  ²⁶ tn The imperative is followed by the infinitive absolute from the same root to express the intensity of the verb.

[37:2]  ²⁷ tn The word is the usual word for “to meditate; to murmur; to groan”; here it refers to the low building of the thunder as it rumbles in the sky. The thunder is the voice of God (see Ps 29).

[42:5]  ²⁸ sn This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard – hearsay. This was real.

[42:6]  ²⁹ tn Or “despise what I said.” There is no object on the verb; Job could be despising himself or the things he said (see L. J. Kuyper, “Repentance of Job,” VT 9 [1959]: 91-94).

[89:7]  ³⁰ tn Heb “feared.”

[89:7]  ³¹ tn Heb “in the great assembly of the holy ones.”

[89:7]  ³² tn Or perhaps “feared by.”

[6:1]  ³³ sn That is, approximately 740 b.c.

[6:1]  ³⁴ tn The Hebrew term translated “sovereign master” here and in vv. 8, 11 is אֲדֹנָי (’adonay).

[6:2]  ³⁵ tn Hebrew שָׂרָף (saraf, “seraph”) literally means “burning one,” perhaps suggesting that these creatures had a fiery appearance (cf. TEV, CEV “flaming creatures”; NCV “heavenly creatures of fire”). Elsewhere in the OT the word “seraph” refers to poisonous snakes (Num 21:6; Deut 8:15; Isa 14:29; 30:6). Perhaps they were called “burning ones” because of their appearance or the effect of their venomous bites, which would cause a victim to burn up with fever. It is possible that the seraphs seen by Isaiah were at least partially serpentine in appearance. Though it might seem strange for a snake-like creature to have wings, two of the texts where “seraphs” are snakes describe them as “flying” (Isa 14:29; 30:6), perhaps referring to their darting movements. See the note at 14:29.

[6:2]  ³⁶ sn Some understand “feet” here as a euphemistic reference to the genitals.

[6:3]  ³⁷ tn Some have seen a reference to the Trinity in the seraphs’ threefold declaration, “holy, holy, holy.” This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 §12.5a; and GKC 431-32 §133.k.) By repeating the word “holy,” the seraphs emphasize the degree of the Lord’s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.)

[6:3]  sn Or “The Lord who commands armies has absolute sovereign authority!” The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” In this context the Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. Note the emphasis on the elevated position of his throne in v. 1 and his designation as “the king” in v. 5. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. He is “set apart” from his subjects in a moral sense as well. He sets the standard; they fall short of it. Note that in v. 5 Isaiah laments that he is morally unworthy to be in the king’s presence.

[6:3]  ³⁸ tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[6:4]  ³⁹ tn On the phrase אַמּוֹת הַסִּפִּים (’ammot hassippim, “pivots of the frames”) see HALOT 763 s.v. סַף.

[6:5]  ⁴⁰ tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.”

[6:5]  ⁴¹ tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.

[6:5]  ⁴² tn Heb “and among a nation unclean of lips I live.”

[6:5]  ⁴³ tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[10:7]  ⁴⁴ tn Heb “the vision.”

[10:7]  ⁴⁵ tn Heb “great trembling fell on them.”

[10:8]  ⁴⁶ tn Heb “did not remain in.”

[10:8]  ⁴⁷ tn Heb “was changed upon me for ruin.”

[10:8]  ⁴⁸ tn Heb “strength.”

[17:6]  ⁴⁹ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[5:8]  ⁵⁰ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ⁵¹ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[1:17]  ⁵² 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]  ⁵³ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.