Markus 5:33
Konteks5:33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth.
Markus 5:1
Konteks5:1 So 1 they came to the other side of the lake, to the region of the Gerasenes. 2
1 Samuel 12:18-20
Konteks12:18 So Samuel called to the Lord, and the Lord made it thunder and rain that day. All the people were very afraid of both the Lord and Samuel. 12:19 All the people said to Samuel, “Pray to the Lord your God on behalf of us – your servants – so we won’t die, for we have added to all our sins by asking for a king.” 3
12:20 Then Samuel said to the people, “Don’t be afraid. You have indeed sinned. 4 However, don’t turn aside from the Lord. Serve the Lord with all your heart.
1 Samuel 12:24
Konteks12:24 However, fear the Lord and serve him faithfully with all your heart. Just look at the great things he has done for you!
Mazmur 89:7
Konteks89:7 a God who is honored 5 in the great angelic assembly, 6
and more awesome than 7 all who surround him?
Yunus 1:9-10
Konteks1:9 He said to them, “I am a Hebrew! And I worship 8 the Lord, 9 the God of heaven, 10 who made the sea and the dry land.” 1:10 Hearing this, 11 the men became even more afraid 12 and said to him, “What have you done?” (The men said this because they knew that he was trying to escape 13 from the Lord, 14 because he had previously told them. 15 )
Yunus 1:15-16
Konteks1:15 So they picked Jonah up and threw him into the sea, and the sea stopped raging. 1:16 The men feared the Lord 16 greatly, 17 and earnestly vowed 18 to offer lavish sacrifices 19 to the Lord. 20
Maleakhi 2:5
Konteks2:5 “My covenant with him was designed to bring life and peace. I gave its statutes to him to fill him with awe, and he indeed revered me and stood in awe before me.
Ibrani 12:28
Konteks12:28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe.
Wahyu 15:4
Konteks15:4 Who will not fear you, O Lord,
and glorify 21 your name, because you alone are holy? 22
All nations 23 will come and worship before you
for your righteous acts 24 have been revealed.”
[5:1] 1 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[5:1] 2 tc The textual tradition here is quite complicated. Most later
[5:1] sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.
[12:19] 3 tn Heb “for we have added to all our sins an evil [thing] by asking for ourselves a king.”
[12:20] 4 tn Heb “you have done all this evil.”
[89:7] 6 tn Heb “in the great assembly of the holy ones.”
[89:7] 7 tn Or perhaps “feared by.”
[1:9] 8 tn Or “fear.” The verb יָרֵא (yare’) has a broad range of meanings, including “to fear, to worship, to revere, to respect” (BDB 431 s.v.). When God is the object, it normally means “to fear” (leading to obedience; BDB 431 s.v. 1) or “to worship” (= to stand in awe of; BDB 431 s.v. 2). Because the fear of God leads to wisdom and obedience, that is probably not the sense here. Instead Jonah professes to be a loyal Yahwist – in contrast to the pagan Phoenician sailors who worshiped false gods, he worshiped the one true God. Unfortunately his worship of the
[1:9] 9 tn Heb “The
[1:9] sn The word fear appears in v. 5, here in v. 9, and later in vv. 10 and 16. Except for this use in v. 9, every other use describes the sailors’ response (emotional fear prompting physical actions) to the storm or to the
[1:9] 10 tn Heb “the God of the heavens.” The noun שָׁמַיִם (shamayim, “heavens”) always appears in the dual form. Although the dual form sometimes refers to things that exist in pairs, the dual is often used to refer to geographical locations, e.g., יְרוּשָׁלַיִם (yÿrushalayim, “Jerusalem”), אֶפְרַיִם (’efrayim, “Ephraim”), and מִצְרַיִם (mitsrayim, “Egypt,” but see IBHS 118 §7.3d). The dual form of שָׁמַיִם does not refer to two different kinds of heavens or to two levels of heaven; it simply refers to “heaven” as a location – the dwelling place of God. Jonah’s point is that he worships the High God of heaven – the one enthroned over all creation.
[1:10] 11 tn Heb “Then the men feared…” The vav-consecutive describes the consequence of Jonah’s statement. The phrase “Hearing this” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity.
[1:10] 12 tn Heb “The men feared a great fear.” The cognate accusative construction using the verb יָרֵא (yare’, “to fear”) and the noun יִרְאָה (yir’ah, “fear”) from the same root (ירא, yr’) emphasizes the sailors’ escalating fright: “they became very afraid” (see IBHS 167 §10.2.1g).
[1:10] 14 sn The first two times that Jonah is said to be running away from the
[1:10] 15 tn Heb “because he had told them.” The verb הִגִּיד (higgid, “he had told”) functions as a past perfect, referring to a previous event.
[1:16] 16 tc The editors of BHS suggest that the direct object אֶת־יְהוָה (’et-yÿhvah, “the
[1:16] 17 tn Heb “they feared the
[1:16] 18 tn Heb “they vowed vows.” The root נדר (ndr, “vow”) is repeated in the verb and accusative noun, forming an emphatic effected accusative construction in which the verbal action produces the object specified by the accusative (see IBHS 166-67 §10.2.1f). Their act of vowing produced the vows. This construction is used to emphasize their earnestness and zeal in making vows to worship the God who had just spared their lives from certain death.
[1:16] 19 tn Heb “they sacrificed sacrifices.” The root זבח (zbkh, “sacrifice”) is repeated in the verb and accusative noun, forming an emphatic effected accusative construction in which the verbal action produces the object (see IBHS 166-67 §10.2.1f). Their act of sacrificing would produce the sacrifices. It is likely that the two sets of effected accusative constructions here (“they vowed vows and sacrificed sacrifices”) form a hendiadys; the two phrases connote one idea: “they earnestly vowed to sacrifice lavishly.” It is unlikely that they offered animal sacrifices at this exact moment on the boat – they had already thrown their cargo overboard, presumably leaving no animals to sacrifice. Instead, they probably vowed that they would sacrifice to the
[1:16] 20 tn Heb “The men feared the
[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] 22 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] 23 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 24 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.”