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, ¹  and in the presence of all the people I will be honored.’” ²  So Aaron kept silent.

Imamat 22:23

22:23 As for an ox ³  or a sheep with a limb too long or stunted, ⁴  you may present it as a freewill offering, but it will not be acceptable for a votive offering. ⁵ 

Imamat 22:1

Regulations for the Eating of Priestly Stipends

22:1 The Lord spoke to Moses:

Kisah Para Rasul 8:1-2

8:1 And Saul agreed completely with killing ⁶  him.

Saul Begins to Persecute the Church

Now on that day a great ⁷  persecution began ⁸  against the church in Jerusalem, ⁹  and all ¹⁰  except the apostles were forced to scatter throughout the regions ¹¹  of Judea and Samaria. 8:2 Some ¹²  devout men buried Stephen and made loud lamentation ¹³  over him. ¹⁴ 

Kisah Para Rasul 19:19

19:19 Large numbers ¹⁵  of those who had practiced magic ¹⁶  collected their books ¹⁷  and burned them up in the presence of everyone. ¹⁸  When ¹⁹  the value of the books was added up, it was found to total fifty thousand silver coins. ²⁰ 

Mazmur 57:11

57:11 Rise up ²¹  above the sky, O God!

May your splendor cover the whole earth! ²² 

Mazmur 72:18-19

72:18 The Lord God, the God of Israel, deserves praise! ²³ 

He alone accomplishes amazing things! ²⁴ 

72:19 His glorious name deserves praise ²⁵  forevermore!

May his majestic splendor ²⁶  fill the whole earth!

We agree! We agree! ²⁷ 

Mazmur 108:5

108:5 Rise up ²⁸  above the sky, O God!

May your splendor cover the whole earth! ²⁹ 

Yehezkiel 36:23

36:23 I will magnify ³⁰  my great name that has been profaned among the nations, that you have profaned among them. The nations will know that I am the Lord, declares the sovereign Lord, when I magnify myself among you in their sight.

Habakuk 2:14

2:14 For recognition of the Lord’s sovereign majesty will fill the earth

just as the waters fill up the sea. ³¹ 

Wahyu 15:4

15:4 Who will not fear you, O Lord,

and glorify ³²  your name, because you alone are holy? ³³ 

All nations ³⁴  will come and worship before you

for your righteous acts ³⁵  have been revealed.”

[10:3]  ¹ 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]  ² 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.

[22:23]  ³ tn Heb “And an ox.”

[22:23]  ⁴ tn Heb “and stunted” (see HALOT 1102 s.v. I קלט).

[22:23]  ⁵ sn The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see B. A. Levine, Leviticus [JPSTC], 151-52, for very helpful remarks on this verse).

[8:1]  ⁶ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁷ tn Or “severe.”

[8:1]  ⁸ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹⁰ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹¹ tn Or “countryside.”

[8:2]  ¹² tn “Some” is not in the Greek text, but is implied.

[8:2]  ¹³ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ¹⁴ tn Or “mourned greatly for him.”

[19:19]  ¹⁵ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ¹⁶ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ¹⁷ tn Or “scrolls.”

[19:19]  ¹⁸ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ¹⁹ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ²⁰ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[57:11]  ²¹ tn Or “be exalted.”

[57:11]  ²² tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

[72:18]  ²³ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

[72:18]  ²⁴ tn Heb “[the] one who does amazing things by himself.”

[72:19]  ²⁵ tn Heb “[be] blessed.”

[72:19]  ²⁶ tn Or “glory.”

[72:19]  ²⁷ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.

[108:5]  ²⁸ tn Or “be exalted.”

[108:5]  ²⁹ tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

[36:23]  ³⁰ tn Or “sanctify,” Heb “make holy.”

[2:14]  ³¹ tn Heb “for the earth will be filled with the knowledge of the glory of the Lord, just as the waters cover over the sea.”

[15:4]  ³² tn Or “and praise.”

[15:4]  sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.

[15:4]  ³³ sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ³⁴ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ³⁵ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”