Kejadian 42:21

42:21 They said to one other, ¹  “Surely we’re being punished ²  because of our brother, because we saw how distressed he was ³  when he cried to us for mercy, but we refused to listen. That is why this distress ⁴  has come on us!”

Kejadian 42:28

42:28 He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; ⁵  they turned trembling one to another ⁶  and said, “What in the world has God done to us?” ⁷ 

Kejadian 42:35

42:35 When they were emptying their sacks, there was each man’s bag of money in his sack! When they and their father saw the bags of money, they were afraid.

Yudas 1:22

1:22 And have mercy on those who waver;

Ayub 15:21

15:21 Terrifying sounds fill ⁸  his ears;

in a time of peace marauders ⁹  attack him.

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 

Mazmur 73:16

73:16 When I tried to make sense of this,

it was troubling to me. ¹⁵ 

Yesaya 7:2

7:2 It was reported to the family ¹⁶  of David, “Syria has allied with ¹⁷  Ephraim.” They and their people were emotionally shaken, just as the trees of the forest shake before the wind. ¹⁸ 

Matius 14:26-27

14:26 When ¹⁹  the disciples saw him walking on the water ²⁰  they were terrified and said, “It’s a ghost!” and cried out with fear. 14:27 But immediately Jesus ²¹  spoke to them: ²²  “Have courage! It is I. Do not be afraid.”

Markus 6:16

6:16 But when Herod heard this, he said, “John, whom I beheaded, has been raised!”

[42:21]  ¹ tn Heb “a man to his neighbor.”

[42:21]  ² tn Or “we are guilty”; the Hebrew word can also refer to the effect of being guilty, i.e., “we are being punished for guilt.”

[42:21]  ³ tn Heb “the distress of his soul.”

[42:21]  ⁴ sn The repetition of the Hebrew noun translated distress draws attention to the fact that they regard their present distress as appropriate punishment for their refusal to ignore their brother when he was in distress.

[42:28]  ⁵ tn Heb “and their heart went out.” Since this expression is used only here, the exact meaning is unclear. The following statement suggests that it may refer to a sudden loss of emotional strength, so “They were dismayed” adequately conveys the meaning (cf. NRSV); NIV has “Their hearts sank.”

[42:28]  ⁶ tn Heb “and they trembled, a man to his neighbor.”

[42:28]  ⁷ tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.

[15:21]  ⁸ tn The word “fill” is not in the Hebrew text, but has been supplied in the translation.

[15:21]  ⁹ 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.

[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.

[73:16]  ¹⁵ tn Heb “and [when] I pondered to understand this, troubling it [was] in my eyes.”

[7:2]  ¹⁶ tn Heb “house.” In this context the “house of David” includes King Ahaz, his family, and the royal court. See also Jer 21:12; Zech 12:7-8, 10, 12, for a similar use of the phrase.

[7:2]  ¹⁷ tn Heb “rests upon.” Most understand the verb as נוּחַ (nuakh, “rest”), but HALOT 685 s.v. II נחה proposes that this is a hapax legomenon which means “stand by.”

[7:2]  ¹⁸ tn Heb “and his heart shook and the heart of his people shook, like the shaking of the trees of the forest before the wind.” The singular pronoun “his” is collective, referring to the Davidic house/family. לֵבָב (levav, “heart”) here refers to the seat of the emotions.

[14:26]  ¹⁹ tn Here δέ (de) has not been translated.

[14:26]  ²⁰ tn Grk “on the sea”; or “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 25).

[14:27]  ²¹ tc Most witnesses have ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), while a few lack the words (א* D 073 892 pc ff¹ sy^c sa bo). Although such additions are often suspect (due to liturgical influences, piety, or for the sake of clarity), in this case it is likely that ὁ ᾿Ιησοῦς dropped out accidentally. Apart from a few albeit important witnesses, as noted above, the rest of the tradition has either ὁ ᾿Ιησοῦς αὐτοῖς (Jo Ihsous autois) or αὐτοῖς ὁ ᾿Ιησοῦς (autois Jo Ihsous). In uncial letters, with Jesus’ name as a nomen sacrum, this would have been written as autoisois_ or ois_autois. Thus homoioteleuton could explain the reason for the omission of Jesus’ name.

[14:27]  ²² tn Grk “he said to them, saying.” The participle λέγων (legwn) is redundant and has not been translated.