Job 18:11

18:11 Terrors ¹  frighten him on all sides

and dog ²  his every step.

Genesis 3:9-10

3:9 But the Lord God called to ³  the man and said to him, “Where are you?” ⁴  3:10 The man replied, ⁵  “I heard you moving about ⁶  in the orchard, and I was afraid because I was naked, so I hid.”

Leviticus 26:36

26:36 “‘As for ⁷  the ones who remain among you, I will bring despair into their hearts in the lands of their enemies. The sound of a blowing leaf will pursue them, and they will flee as one who flees the sword and fall down even though there is no pursuer.

Leviticus 26:2

26:2 You must keep my Sabbaths and reverence ⁸  my sanctuary. I am the Lord.

Leviticus 7:6

7:6 Any male among the priests may eat it. It must be eaten in a holy place. It is most holy. ⁹ 

Proverbs 1:26-27

1:26 so ¹⁰  I myself will laugh ¹¹  when disaster strikes you, ¹² 

I will mock when what you dread ¹³  comes,

1:27 when what you dread ¹⁴  comes like a whirlwind, ¹⁵ 

and disaster strikes you ¹⁶  like a devastating storm, ¹⁷ 

when distressing trouble ¹⁸  comes on you.

[18:11]  ¹ sn Bildad is referring here to all the things that afflict a person and cause terror. It would then be a metonymy of effect, the cause being the afflictions.

[18:11]  ² tn The verb פּוּץ (puts) in the Hiphil has the meaning “to pursue” and “to scatter.” It is followed by the expression “at his feet.” So the idea is easily derived: they chase him at his feet. But some commentators have other proposals. The most far-fetched is that of Ehrlich and Driver (ZAW 24 [1953]: 259-60) which has “and compel him to urinate on his feet,” one of many similar readings the NEB accepted from Driver.

[3:9]  ³ tn The Hebrew verb קָרָא (qara’, “to call”) followed by the preposition אֶל־ or לְ (’el- or lÿ, “to, unto”) often carries the connotation of “summon.”

[3:9]  ⁴ sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”

[3:10]  ⁵ tn Heb “and he said.”

[3:10]  ⁶ tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”

[26:36]  ⁷ tn Heb “And.”

[26:2]  ⁸ tn Heb “and my sanctuary you shall fear.” Cf. NCV “respect”; CEV “honor.”

[7:6]  ⁹ tn Heb “holiness of holinesses [or holy of holies] it is”; NAB “most sacred”; TEV “very holy.”

[1:26]  ¹⁰ tn The conclusion or apodosis is now introduced.

[1:26]  ¹¹ sn Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).

[1:26]  ¹² tn Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ’ed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.

[1:26]  ¹³ tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”

[1:27]  ¹⁴ tn Heb “your dread.” See note on 1:31.

[1:27]  ¹⁵ sn The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (sho’, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.

[1:27]  ¹⁶ tn Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”

[1:27]  ¹⁷ tn Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).

[1:27]  ¹⁸ tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.