Genesis 2:25

2:25 The man and his wife were both naked, ¹  but they were not ashamed. ² 

Exodus 3:6

3:6 He added, “I am the God of your father, ³  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ⁴  at God.

Job 23:15

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

when I consider, I am afraid because of him.

Psalms 119:120

119:120 My body ⁵  trembles ⁶  because I fear you; ⁷ 

I am afraid of your judgments.

Isaiah 33:14

33:14 Sinners are afraid in Zion;

panic ⁸  grips the godless. ⁹ 

They say, ¹⁰  ‘Who among us can coexist with destructive fire?

Who among us can coexist with unquenchable ¹¹  fire?’

Isaiah 57:11

57:11 Whom are you worried about?

Whom do you fear, that you would act so deceitfully

and not remember me

or think about me? ¹² 

Because I have been silent for so long, ¹³ 

you are not afraid of me. ¹⁴ 

Isaiah 57:1

57:1 The godly ¹⁵  perish,

but no one cares. ¹⁶ 

Honest people disappear, ¹⁷ 

when no one ¹⁸  minds ¹⁹ 

that the godly ²⁰  disappear ²¹  because of ²²  evil. ²³ 

Isaiah 3:20

3:20 headdresses, ankle ornaments, sashes, sachets, ²⁴  amulets,

[2:25]  ¹ tn Heb “And the two of them were naked, the man and his wife.”

[2:25]  ² tn The imperfect verb form here has a customary nuance, indicating a continuing condition in past time. The meaning of the Hebrew term בּוֹשׁ (bosh) is “to be ashamed, to put to shame,” but its meaning is stronger than “to be embarrassed.” The word conveys the fear of exploitation or evil – enemies are put to shame through military victory. It indicates the feeling of shame that approximates a fear of evil.

[3:6]  ³ sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.

[3:6]  ⁴ tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yare’ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition min (מִן) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).

[119:120]  ⁵ tn Heb “my flesh.”

[119:120]  ⁶ tn The Hebrew verb סָמַר (samar, “to tremble”) occurs only here and in Job 4:15.

[119:120]  ⁷ tn Heb “from fear of you.” The pronominal suffix on the noun is an objective genitive.

[33:14]  ⁸ tn Or “trembling” (ASV, NAB, NASB, NIV, NRSV); NLT “shake with fear.”

[33:14]  ⁹ tn Or “the defiled”; TEV “The sinful people of Zion”; NLT “The sinners in Jerusalem.”

[33:14]  ¹⁰ tn The words “they say” are supplied in the translation for clarification.

[33:14]  ¹¹ tn Or “perpetual”; or “everlasting” (KJV, ASV, NAB, NIV, NRSV).

[57:11]  ¹² tn Heb “you do not place [it] on your heart.”

[57:11]  ¹³ tn Heb “Is it not [because] I have been silent, and from long ago?”

[57:11]  ¹⁴ sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.

[57:1]  ¹⁵ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”

[57:1]  ¹⁶ tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”

[57:1]  ¹⁷ tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ¹⁸ tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.

[57:1]  ¹⁹ tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).

[57:1]  ²⁰ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”

[57:1]  ²¹ tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ²² tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).

[57:1]  ²³ tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.

[3:20]  ²⁴ tn Heb “houses of breath.” HALOT 124 s.v. בַּיִת defines them as “scent-bottles”; cf. NAB, NRSV “perfume boxes.”