1 Samuel 28:12-14

28:12 When the woman saw Samuel, she cried out loudly. ¹  The woman said to Saul, “Why have you deceived me? You are Saul!” 28:13 The king said to her, “Don’t be afraid! What have you seen?” The woman replied to Saul, “I have seen one like a god ²  coming up from the ground!” 28:14 He said to her, “What about his appearance?” She said, “An old man is coming up! He is wrapped in a robe!”

Then Saul realized it was Samuel, and he bowed his face toward the ground and kneeled down.

Job 4:14-16

4:14 a trembling ³  gripped me – and a terror! –

and made all my bones shake. ⁴ 

4:15 Then a breath of air ⁵  passes ⁶  by my face;

it makes ⁷  the hair of my flesh stand up.

4:16 It stands still, ⁸ 

but I cannot recognize ⁹  its appearance;

an image is before my eyes,

and I hear a murmuring voice: ¹⁰ 

Daniel 10:6-12

10:6 His body resembled yellow jasper, ¹¹  and his face had an appearance like lightning. His eyes were like blazing torches; ¹²  his arms and feet had the gleam of polished bronze. His voice ¹³  thundered forth like the sound of a large crowd.

10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. ¹⁴  On the contrary, they were overcome with fright ¹⁵  and ran away to hide. 10:8 I alone was left to see this great vision. My strength drained from ¹⁶  me, and my vigor disappeared; ¹⁷  I was without energy. ¹⁸  10:9 I listened to his voice, ¹⁹  and as I did so ²⁰  I fell into a trance-like sleep with my face to the ground. 10:10 Then ²¹  a hand touched me and set me on my hands and knees. ²²  10:11 He said to me, “Daniel, you are of great value. ²³  Understand the words that I am about to ²⁴  speak to you. So stand up, ²⁵  for I have now been sent to you.” When he said this ²⁶  to me, I stood up shaking. 10:12 Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind ²⁷  to understand and to humble yourself before your God, your words were heard. I have come in response to your words.

Mark 6:49-50

6:49 When they saw him walking on the water ²⁸  they thought he was a ghost. They ²⁹  cried out, 6:50 for they all saw him and were terrified. But immediately he spoke to them: ³⁰  “Have courage! It is I. Do not be afraid.”

Luke 1:11-12

1:11 An ³¹  angel of the Lord, ³²  standing on the right side of the altar of incense, appeared ³³  to him. 1:12 And Zechariah, visibly shaken when he saw the angel, ³⁴  was seized with fear. ³⁵ 

Luke 24:5

24:5 The ³⁶  women ³⁷  were terribly frightened ³⁸  and bowed ³⁹  their faces to the ground, but the men said to them, “Why do you look for the living ⁴⁰  among the dead?

Luke 24:45

24:45 Then he opened their minds so they could understand the scriptures, ⁴¹ 

Acts 12:15

12:15 But they said to her, “You’ve lost your mind!” ⁴²  But she kept insisting that it was Peter, ⁴³  and they kept saying, ⁴⁴  “It is his angel!” ⁴⁵ 

Revelation 1:17

1:17 When ⁴⁶  I saw him I fell down at his feet as though I were dead, but ⁴⁷  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

[28:12]  ¹ tn Heb “in a great voice.”

[28:13]  ² tn Heb “gods.” The modifying participle (translated “coming up”) is plural, suggesting that underworld spirits are the referent. But in the following verse Saul understands the plural word to refer to a singular being. The reference is to the spirit of Samuel.

[4:14]  ³ tn The two words פַּחַד (pakhad, “trembling”) and רְעָדָה (rÿ’adah, “terror”) strengthen each other as synonyms (see also Ps 55:6). The subject of the verb קָרָא (qara’, “befall, encounter”) is פַּחַד (pakhad, “trembling”); its compound subject has been placed at the end of the colon.

[4:14]  ⁴ tn The subject of the Hiphil verb הִפְחִיד (hifkhid, “dread”) is פַּחַד (pakhad, “trembling”), which is why it is in the singular. The cognate verb intensifies and applies the meaning of the noun. BDB 808 s.v. פַּחַד Hiph translates it “fill my bones with dread.” In that sense “bones” would have to be a metonymy of subject representing the framework of the body, so that the meaning is that his whole being was filled with trembling.

[4:15]  ⁵ tn The word רוּחַ (ruakh) can be “spirit” or “breath.” The implication here is that it was something that Eliphaz felt – what he saw follows in v. 16. The commentators are divided on whether this is an apparition, a spirit, or a breath. The word can be used in either the masculine or the feminine, and so the gender of the verb does not favor the meaning “spirit.” In fact, in Isa 21:1 the same verb חָלַף (khalaf, “pass on, through”) is used with the subject being a strong wind or hurricane “blowing across.” It may be that such a wind has caused Eliphaz’s hair to stand on end here. D. J. A. Clines (Job [WBC], 111) also concludes it means “wind,” noting that in Job a spirit or spirits would be called רְפָאִים (rÿfa’im), אֶלֹהִים (’elohim) or אוֹב (’ov).

[4:15]  ⁶ tn The verbs in this verse are imperfects. In the last verse the verbs were perfects when Eliphaz reported the fear that seized him. In this continuation of the report the description becomes vivid with the change in verbs, as if the experience were in progress.

[4:15]  ⁷ tn The subject of this verb is also רוּחַ (ruakh, “spirit”), since it can assume either gender. The “hair of my flesh” is the complement and not the subject; therefore the Piel is to be retained and not changed to a Qal as some suggest (and compare with Ps 119:120).

[4:16]  ⁸ tc The LXX has the first person of the verb: “I arose and perceived it not, I looked and there was no form before my eyes; but I only heard a breath and a voice.”

[4:16]  ⁹ tn The imperfect verb is to be classified as potential imperfect. Eliphaz is unable to recognize the figure standing before him.

[4:16]  ¹⁰ sn The colon reads “a silence and a voice I hear.” Some have rendered it “there is a silence, and then I hear.” The verb דָּמַם (damam) does mean “remain silent” (Job 29:21; 31:34) and then also “cease.” The noun דְּמָמָה (dÿmamah, “calm”) refers to the calm after the storm in Ps 107:29. Joined with the true object of the verb, “voice,” it probably means something like stillness or murmuring or whispering here. It is joined to “voice” with a conjunction, indicating that it is a hendiadys, “murmur and a voice” or a “murmuring voice.”

[10:6]  ¹¹ tn The Hebrew word translated “yellow jasper” is תַּרשִׁישׁ (tarshish); it appears to be a semiprecious stone, but its exact identity is somewhat uncertain. It may be the yellow jasper, although this is conjectural. Cf. NAB, NIV “chrysolite”; NASB, NRSV “beryl.”

[10:6]  ¹² tn Heb “torches of fire.”

[10:6]  ¹³ tn Heb “The sound of his words” (cf. v. 9).

[10:7]  ¹⁴ tn Heb “the vision.”

[10:7]  ¹⁵ tn Heb “great trembling fell on them.”

[10:8]  ¹⁶ tn Heb “did not remain in.”

[10:8]  ¹⁷ tn Heb “was changed upon me for ruin.”

[10:8]  ¹⁸ tn Heb “strength.”

[10:9]  ¹⁹ tc Heb “I heard the sound of his words.” These words are absent in the LXX and the Syriac.

[10:9]  ²⁰ tn Heb “as I listened to the sound of his words.”

[10:10]  ²¹ tn Heb “Behold.”

[10:10]  ²² tc Theodotion lacks “and the palms of my hands.”

[10:11]  ²³ tn Or “a treasured person”; KJV “a man greatly beloved”; NASB “man of high esteem.”

[10:11]  ²⁴ tn The Hebrew participle is often used, as here, to refer to the imminent future.

[10:11]  ²⁵ tn Heb “stand upon your standing.”

[10:11]  ²⁶ tn Heb “spoke this word.”

[10:12]  ²⁷ tn Heb “gave your heart.”

[6:49]  ²⁸ tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).

[6:49]  ²⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:50]  ³⁰ tn Grk “he spoke with them, and said to them.”

[1:11]  ³¹ tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[1:11]  ³² tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[1:11]  ³³ sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

[1:12]  ³⁴ tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[1:12]  ³⁵ tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).

[24:5]  ³⁶ tn Here δέ (de) has not been translated.

[24:5]  ³⁷ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ³⁸ tn Or “They were extremely afraid.”

[24:5]  ³⁹ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ⁴⁰ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

[24:45]  ⁴¹ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

[12:15]  ⁴² sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ⁴³ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ⁴⁴ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ⁴⁵ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[1:17]  ⁴⁶ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:17]  ⁴⁷ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.