Ayub 4:5

4:5 But now the same thing ¹  comes to you,

and you are discouraged; ² 

it strikes you,

and you are terrified. ³ 

Ayub 23:15

23:15 That is why I am terrified in his presence;

when I consider, I am afraid because of him.

Zakharia 12:10

12:10 “I will pour out on the kingship ⁴  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ⁵  the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. ⁶ 

Matius 14:26

14:26 When ⁷  the disciples saw him walking on the water ⁸  they were terrified and said, “It’s a ghost!” and cried out with fear.

Markus 6:50

6:50 for they all saw him and were terrified. But immediately he spoke to them: ⁹  “Have courage! It is I. Do not be afraid.”

Lukas 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ¹⁰  for I am a sinful man!” ¹¹ 

Lukas 24:37-38

24:37 But they were startled and terrified, thinking ¹²  they saw a ghost. ¹³  24:38 Then ¹⁴  he said to them, “Why are you frightened, ¹⁵  and why do doubts ¹⁶  arise in your hearts?

Wahyu 1:7

1:7 (Look! He is returning with the clouds, ¹⁷ 

and every eye will see him,

even ¹⁸  those who pierced him, ¹⁹ 

and all the tribes ²⁰  on the earth will mourn because ²¹  of him.

This will certainly come to pass! ²²  Amen.) ²³ 

[4:5]  ¹ tn The sentence has no subject, but the context demands that the subject be the same kind of trouble that has come upon people that Job has helped.

[4:5]  ² tn This is the same verb used in v. 2, meaning “to be exhausted” or “impatient.” Here with the vav (ו) consecutive the verb describes Job’s state of mind that is a consequence of the trouble coming on him. In this sentence the form is given a present tense translation (see GKC 329 §111.t).

[4:5]  ³ tn This final verb in the verse is vivid; it means “to terrify, dismay” (here the Niphal preterite). Job will go on to speak about all the terrors that come on him.

[12:10]  ⁴ tn Or “dynasty”; Heb “house.”

[12:10]  ⁵ tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many mss read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.

[12:10]  tn Or “on me.”

[12:10]  ⁶ tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).

[14:26]  ⁷ tn Here δέ (de) has not been translated.

[14:26]  ⁸ 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).

[6:50]  ⁹ tn Grk “he spoke with them, and said to them.”

[5:8]  ¹⁰ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ¹¹ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[24:37]  ¹² sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.

[24:37]  ¹³ tc This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα (pneuma) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4.

[24:38]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ¹⁵ tn Or “disturbed,” “troubled.”

[24:38]  ¹⁶ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

[24:38]  sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.

[1:7]  ¹⁷ sn An allusion to Dan 7:13.

[1:7]  ¹⁸ tn Here καί (kai) was translated as ascensive.

[1:7]  ¹⁹ sn An allusion to Zech 12:10.

[1:7]  ²⁰ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ²¹ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

[1:7]  ²² tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

[1:7]  ²³ sn These lines are placed in parentheses because they form an aside to the main argument.