Kejadian 42:17

42:17 He imprisoned ¹  them all for three days.

Imamat 26:36

26:36 “‘As for ²  the ones who remain among you, I will bring despair into their hearts in the lands of their enemies. The sound of a blowing leaf will pursue them, and they will flee as one who flees the sword and fall down even though there is no pursuer.

Ayub 15:21-22

15:21 Terrifying sounds fill ³  his ears;

in a time of peace marauders ⁴  attack him.

15:22 He does not expect ⁵  to escape from darkness; ⁶ 

he is marked for the sword; ⁷ 

Mazmur 14:5

14:5 They are absolutely terrified, ⁸ 

for God defends the godly. ⁹ 

Mazmur 53:5

53:5 They are absolutely terrified, ¹⁰ 

even by things that do not normally cause fear. ¹¹ 

For God annihilates ¹²  those who attack you. ¹³ 

You are able to humiliate them because God has rejected them. ¹⁴ 

Amsal 28:1

28:1 The wicked person flees when there is no one pursuing, ¹⁵ 

but the righteous person is as confident ¹⁶  as a lion.

Roma 2:15

2:15 They ¹⁷  show that the work of the law is written ¹⁸  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ¹⁹  them, ²⁰ 

[42:17]  ¹ sn The same Hebrew word is used for Joseph’s imprisonment in 40:3, 4, 7. There is some mirroring going on in the narrative. The Hebrew word used here (אָסַף, ’asaf, “to gather”) is not normally used in a context like this (for placing someone in prison), but it forms a wordplay on the name Joseph (יוֹסֵף, yosoef) and keeps the comparison working.

[26:36]  ² tn Heb “And.”

[15:21]  ³ tn The word “fill” is not in the Hebrew text, but has been supplied in the translation.

[15:21]  ⁴ tn The word שׁוֹדֵד (shoded) means “a robber; a plunderer” (see Job 12:6). With the verb bo’ the sentence means that the robber pounces on or comes against him (see GKC 373 §118.f). H. H. Rowley observes that the text does not say that he is under attack, but that the sound of fears is in his ears, i.e., that he is terrified by thoughts of this.

[15:22]  ⁵ tn This is the meaning of the Hiphil imperfect negated: “he does not believe” or “he has no confidence.” It is followed by the infinitive construct functioning as the direct object – he does not expect to return (to escape) from darkness.

[15:22]  sn The meaning of this line is somewhat in question. H. H. Rowley (Job [NCBC], 111) thinks it could mean that he is afraid he will not wake up from the night, or he dreads misfortune, thinking it will be final for him.

[15:22]  ⁶ sn In the context of these arguments, “darkness” probably refers to calamity, and so the wicked can expect a calamity that is final.

[15:22]  ⁷ tn Heb “he is watched [or waited for] by the sword.” G. R. Driver reads it, “he is marked down for the sword” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 78). Ewald suggested “laid up for the sword.” Ball has “looks for the sword.” The MT has a passive participle from צָפָה (tsafah, “to observe, watch”) which can be retained in the text; the meaning of the form can then be understood as the result of the inspection (E. Dhorme, Job, 217).

[14:5]  ⁸ tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror.

[14:5]  ⁹ tn Heb “for God is with a godly generation.” The Hebrew noun דּוֹר (dor, “generation”) refers here to the general class of people who are characterized by godliness. See BDB 190 s.v. for other examples where “generation” refers to a class of people.

[53:5]  ¹⁰ tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror (“absolutely”).

[53:5]  ¹¹ tn Heb “there is no fear.” Apparently this means the evildoers are so traumatized with panic (see v. 5b) that they now jump with fear at everything, even those things that would not normally cause fear. Ps 14:5 omits this line.

[53:5]  ¹² tn Heb “scatters the bones.” The perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. Scattering the bones alludes to the aftermath of a battle. God annihilates his enemies, leaving their carcasses spread all over the battlefield. As the bodies are devoured by wild animals and decay, the bones of God’s dead enemies are exposed. See Ps 141:7.

[53:5]  ¹³ tn Heb “[those who] encamp [against] you.” The second person masculine singular pronominal suffix probably refers to God’s people viewed as a collective whole. Instead of “for God scatters the bones of those who encamp against you,” Ps 14:5 reads, “for God is with a godly generation.”

[53:5]  ¹⁴ tn Once again the perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. As in the previous line, God’s people are probably addressed. The second person singular verb form is apparently collective, suggesting that the people are viewed here as a unified whole. Ps 14:6 reads here “the counsel of the oppressed you put to shame, even though God is his shelter,” the words being addressed to the wicked.

[28:1]  ¹⁵ sn The line portrays the insecurity of a guilty person – he flees because he has a guilty conscience, or because he is suspicious of others around him, or because he fears judgment.

[28:1]  ¹⁶ tn The verb בָּטַח (batakh) means “to trust; to be secure; to be confident.” Cf. KJV, NASB, NIV, NRSV, NLT “bold.”

[28:1]  sn The righteous, who seek to find favor with God and man, have a clear conscience and do not need to look over their shoulders for avengers or law enforcers. Their position is one of confidence, so that they do not flee.

[2:15]  ¹⁷ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:15]  ¹⁸ tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ¹⁹ tn Or “excuse.”

[2:15]  ²⁰ tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”