Ulangan 11:25

11:25 Nobody will be able to resist you; the Lord your God will spread the fear and terror of you over the whole land on which you walk, just as he promised you.

Ulangan 28:10

28:10 Then all the peoples of the earth will see that you belong to the Lord, ¹  and they will respect you.

Keluaran 15:14-16

15:14 The nations will hear ²  and tremble;

anguish ³  will seize ⁴  the inhabitants of Philistia.

15:15 Then the chiefs of Edom will be terrified, ⁵ 

trembling will seize ⁶  the leaders of Moab,

and the inhabitants of Canaan will shake.

15:16 Fear and dread ⁷  will fall ⁸  on them;

by the greatness ⁹  of your arm they will be as still as stone ¹⁰ 

until ¹¹  your people pass by, O Lord,

until the people whom you have bought ¹²  pass by.

Keluaran 23:27

23:27 “I will send my terror ¹³  before you, and I will destroy ¹⁴  all the people whom you encounter; I will make all your enemies turn their backs ¹⁵  to you.

Yosua 2:9-12

2:9 She said to the men, “I know the Lord is handing this land over to you. ¹⁶  We are absolutely terrified of you, ¹⁷  and all who live in the land are cringing before ¹⁸  you. ¹⁹  2:10 For we heard how the Lord dried up the water of the Red Sea before you when you left Egypt and how you annihilated the two Amorite kings, Sihon and Og, on the other side of the Jordan. ²⁰  2:11 When we heard the news we lost our courage and no one could even breathe for fear of you. ²¹  For the Lord your God is God in heaven above and on earth below! 2:12 So now, promise me this with an oath sworn in the Lord’s name. ²²  Because I have shown allegiance to you, show allegiance to my family. ²³  Give me a solemn pledge ²⁴ 

Yosua 9:24

9:24 They said to Joshua, “It was carefully reported to your subjects ²⁵  how the Lord your God commanded Moses his servant to assign you the whole land and to destroy all who live in the land from before you. Because of you we were terrified ²⁶  we would lose our lives, so we did this thing.

Yosua 9:2

9:2 they formed an alliance to fight against Joshua and Israel. ²⁷ 

Kisah Para Rasul 7:6-7

7:6 But God spoke as follows: ‘Your ²⁸  descendants will be foreigners ²⁹  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ³⁰  7:7 But I will punish ³¹  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ³²  and worship ³³  me in this place.’ ³⁴ 

Mazmur 105:38

105:38 Egypt was happy when they left,

for they were afraid of them. ³⁵ 

Yeremia 33:9

33:9 All the nations will hear about all the good things which I will do to them. This city will bring me fame, honor, and praise before them for the joy that I bring it. The nations will tremble in awe at all the peace and prosperity that I will provide for it.’ ³⁶ 

Wahyu 3:9

3:9 Listen! ³⁷  I am going to make those people from the synagogue ³⁸  of Satan – who say they are Jews yet ³⁹  are not, but are lying – Look, I will make ⁴⁰  them come and bow down ⁴¹  at your feet and acknowledge ⁴²  that I have loved you.

[28:10]  ¹ tn Heb “the name of the Lord is called over you.” The Hebrew idiom indicates ownership; see 2 Sam 12:28; Isa 4:1, as well as BDB 896 s.v. קָרָא Niph. 2.d.(4).

[15:14]  ² tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.

[15:14]  ³ tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.

[15:14]  ⁴ tn The verb is again a prophetic perfect.

[15:15]  ⁵ tn This is a prophetic perfect.

[15:15]  ⁶ tn This verb is imperfect tense.

[15:16]  ⁷ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ⁸ tn The form is an imperfect.

[15:16]  ⁹ tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

[15:16]  ¹⁰ sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

[15:16]  ¹¹ tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

[15:16]  ¹² tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

[23:27]  ¹³ tn The word for “terror” is אֵימָתִי (’emati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).

[23:27]  ¹⁴ tn Heb “kill.”

[23:27]  ¹⁵ tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1).

[2:9]  ¹⁶ tn Heb “has given the land to you.” Rahab’s statement uses the Hebrew perfect, suggesting certitude.

[2:9]  ¹⁷ tn Heb “terror of you has fallen upon us.”

[2:9]  ¹⁸ tn Or “melting away because of.”

[2:9]  ¹⁹ tn Both of these statements are actually subordinated to “I know” in the Hebrew text, which reads, “I know that the Lord…and that terror of you…and that all the inhabitants….”

[2:10]  ²⁰ tn Heb “and what you did to the two Amorite kings who were beyond the Jordan, Sihon and Og, how you annihilated them.”

[2:11]  ²¹ tn Heb “And we heard and our heart[s] melted and there remained no longer breath in a man because of you.”

[2:12]  ²² tn Heb “Now, swear to me by the Lord.”

[2:12]  sn To swear an oath in the Lord’s name would make the Lord the witness and guarantor of the promise attached to the oath. If the person making the oath should go back on the promise, the Lord would judge him for breaking the contract.

[2:12]  ²³ tn Heb “with the house of my father.”

[2:12]  ²⁴ tn Heb “true sign,” that is, “an inviolable token or pledge.”

[9:24]  ²⁵ tn Heb “your servants.”

[9:24]  ²⁶ tn Or “we were very afraid.”

[9:2]  ²⁷ tn Heb “they gathered together to fight against Joshua and Israel [with] one mouth.”

[7:6]  ²⁸ tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ²⁹ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ³⁰ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:7]  ³¹ tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”

[7:7]  ³² tn The words “of there” are not in the Greek text, but are implied.

[7:7]  sn A quotation from Gen 15:14.

[7:7]  ³³ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ³⁴ sn An allusion to Exod 3:12.

[105:38]  ³⁵ tn Heb “for fear of them had fallen upon them.”

[33:9]  ³⁶ tn Heb “And it [the city] will be to me for a name for joy and for praise and for honor before all the nations of the earth which will hear of all the good things which I will do for them and which will be in awe and tremble for all the good things and all the peace [or prosperity] which I will do for them.” The long complex Hebrew sentence has been broken down to better conform with contemporary English style.

[3:9]  ³⁷ tn Grk “behold” (L&N 91.13).

[3:9]  ³⁸ sn See the note on synagogue in 2:9.

[3:9]  ³⁹ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ⁴⁰ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ⁴¹ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ⁴² tn Or “and know,” “and recognize.”