Maleakhi 3:16

3:16 Then those who respected ¹  the Lord spoke to one another, and the Lord took notice. ²  A scroll ³  was prepared before him in which were recorded the names of those who respected the Lord and honored his name.

Mazmur 85:9

85:9 Certainly his loyal followers will soon experience his deliverance; ⁴ 

then his splendor will again appear in our land. ⁵ 

Yesaya 50:10

50:10 Who among you fears the Lord?

Who obeys ⁶  his servant?

Whoever walks in deep darkness, ⁷ 

without light,

should trust in the name of the Lord

and rely on his God.

Yesaya 66:1-2

66:1 This is what the Lord says:

“The heavens are my throne

and the earth is my footstool.

Where then is the house you will build for me?

Where is the place where I will rest?

66:2 My hand made them; ⁸ 

that is how they came to be,” ⁹  says the Lord.

I show special favor ¹⁰  to the humble and contrite,

who respect what I have to say. ¹¹ 

Lukas 1:50

1:50 from ¹²  generation to generation he is merciful ¹³  to those who fear ¹⁴  him.

Kisah Para Rasul 13:26

13:26 Brothers, ¹⁵  descendants ¹⁶  of Abraham’s family, ¹⁷  and those Gentiles among you who fear God, ¹⁸  the message ¹⁹  of this salvation has been sent to us.

Wahyu 11:18

11:18 The ²⁰  nations ²¹  were enraged,

but ²²  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ²³ 

the prophets, their reward,

as well as to the saints

and to those who revere ²⁴  your name, both small and great,

and the time has come ²⁵  to destroy those who destroy ²⁶  the earth.”

[3:16]  ¹ tn Or “fear” (so NAB); NRSV “revered”; NCV “honored.”

[3:16]  ² tn Heb “heard and listened”; NAB “listened attentively.”

[3:16]  ³ sn The scroll mentioned here is a “memory book” (סֵפֶר זִכָּרוֹן, sefer zikkaron) in which the Lord keeps an ongoing record of the names of all the redeemed (see Exod 32:32; Isa 4:3; Dan 12:1; Rev 20:12-15).

[85:9]  ⁴ tn Heb “certainly his deliverance [is] near to those who fear him.”

[85:9]  ⁵ tn Heb “to dwell, glory, in our land.” “Glory” is the subject of the infinitive. The infinitive with -לְ (lÿ), “to dwell,” probably indicates result here (“then”). When God delivers his people and renews his relationship with them, he will once more reveal his royal splendor in the land.

[50:10]  ⁶ tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).

[50:10]  ⁷ tn The plural indicates degree. Darkness may refer to exile and/or moral evil.

[66:2]  ⁸ tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.

[66:2]  ⁹ tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”

[66:2]  ¹⁰ tn Heb “and to this one I look” (KJV and NASB both similar).

[66:2]  ¹¹ tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”

[1:50]  ¹² tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

[1:50]  ¹³ sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.

[1:50]  ¹⁴ tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

[13:26]  ¹⁵ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹⁶ tn Grk “sons”

[13:26]  ¹⁷ tn Or “race.”

[13:26]  ¹⁸ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ¹⁹ tn Grk “word.”

[11:18]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ²¹ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ²² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ²³ tn See the note on the word “servants” in 1:1.

[11:18]  ²⁴ tn Grk “who fear.”

[11:18]  ²⁵ tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ²⁶ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.