Job 4:14

4:14 a trembling ¹  gripped me – and a terror! –

and made all my bones shake. ² 

Job 21:6

21:6 For, when I think ³  about this, I am terrified ⁴ 

and my body feels a shudder. ⁵ 

Job 38:1

VI. The Divine Speeches (38:1-42:6)

The Lord’s First Speech ⁶ 

38:1 Then the Lord answered Job out of the whirlwind: ⁷ 

Exodus 19:16

19:16 On ⁸  the third day in the morning there was thunder and lightning and a dense ⁹  cloud on the mountain, and the sound of a very loud ¹⁰  horn; ¹¹  all the people who were in the camp trembled.

Psalms 89:7

89:7 a God who is honored ¹²  in the great angelic assembly, ¹³ 

and more awesome than ¹⁴  all who surround him?

Psalms 119:120

119:120 My body ¹⁵  trembles ¹⁶  because I fear you; ¹⁷ 

I am afraid of your judgments.

Jeremiah 5:22

5:22 “You should fear me!” says the Lord.

“You should tremble in awe before me! ¹⁸ 

I made the sand to be a boundary for the sea,

a permanent barrier that it can never cross.

Its waves may roll, but they can never prevail.

They may roar, but they can never cross beyond that boundary.” ¹⁹ 

Daniel 10:7-8

10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. ²⁰  On the contrary, they were overcome with fright ²¹  and ran away to hide. 10:8 I alone was left to see this great vision. My strength drained from ²²  me, and my vigor disappeared; ²³  I was without energy. ²⁴ 

Habakkuk 3:16

Habakkuk Declares His Confidence

3:16 I listened and my stomach churned; ²⁵ 

the sound made my lips quiver.

My frame went limp, as if my bones were decaying, ²⁶ 

and I shook as I tried to walk. ²⁷ 

I long ²⁸  for the day of distress

to come upon ²⁹  the people who attack us.

Matthew 28:2-4

28:2 Suddenly there was a severe earthquake, for an angel of the Lord ³⁰  descending from heaven came and rolled away the stone and sat on it. 28:3 His ³¹  appearance was like lightning, and his clothes were white as snow. 28:4 The ³²  guards were shaken and became like dead men because they were so afraid of him.

Acts 16:26

16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds ³³  of all the prisoners came loose.

Acts 16:29

16:29 Calling for lights, the jailer ³⁴  rushed in and fell down ³⁵  trembling at the feet of Paul and Silas.

[4:14]  ¹ 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]  ² 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.

[21:6]  ³ tn The verb is זָכַר (zakhar, “to remember”). Here it has the sense of “to keep in memory; to meditate; to think upon.”

[21:6]  ⁴ tn The main clause is introduced here by the conjunction, following the adverbial clause of time.

[21:6]  ⁵ tn Some commentators take “shudder” to be the subject of the verb, “a shudder seizes my body.” But the word is feminine (and see the usage, especially in Job 9:6 and 18:20). It is the subject in Isa 21:4; Ps 55:6; and Ezek 7:18.

[38:1]  ⁵ sn This is the culmination of it all, the revelation of the Lord to Job. Most interpreters see here the style and content of the author of the book, a return to the beginning of the book. Here the Lord speaks to Job and displays his sovereign power and glory. Job has lived through the suffering – without cursing God. He has held to his integrity, and nowhere regretted it. But he was unaware of the real reason for the suffering, and will remain unaware throughout these speeches. God intervenes to resolve the spiritual issues that surfaced. Job was not punished for sin. And Job’s suffering had not cut him off from God. In the end the point is that Job cannot have the knowledge to make the assessments he made. It is wiser to bow in submission and adoration of God than to try to judge him. The first speech of God has these sections: the challenge (38:1-3), the surpassing mysteries of earth and sky beyond Job’s understanding (4-38), and the mysteries of animal and bird life that surpassed his understanding (38:39–39:30).

[38:1]  ⁶ sn This is not the storm described by Elihu – in fact, the Lord ignores Elihu. The storm is a common accompaniment for a theophany (see Ezek 1:4; Nah 1:3; Zech 9:14).

[19:16]  ⁷ tn Heb “and it was on.”

[19:16]  ⁸ tn Heb “heavy” (כָּבֵד, kaved).

[19:16]  ⁹ tn Literally “strong” (חָזָק, khazaq).

[19:16]  ¹⁰ tn The word here is שֹׁפָר (shofar), the normal word for “horn.” This word is used especially to announce something important in a public event (see 1 Kgs 1:34; 2 Sam 6:15). The previous word used in the context (v. 16) was יֹבֵל (yovel, “ram’s horn”).

[89:7]  ⁹ tn Heb “feared.”

[89:7]  ¹⁰ tn Heb “in the great assembly of the holy ones.”

[89:7]  ¹¹ tn Or perhaps “feared by.”

[119:120]  ¹¹ tn Heb “my flesh.”

[119:120]  ¹² tn The Hebrew verb סָמַר (samar, “to tremble”) occurs only here and in Job 4:15.

[119:120]  ¹³ tn Heb “from fear of you.” The pronominal suffix on the noun is an objective genitive.

[5:22]  ¹³ tn Heb “Should you not fear me? Should you not tremble in awe before me?” The rhetorical questions expect the answer explicit in the translation.

[5:22]  ¹⁴ tn Heb “it.” The referent is made explicit to avoid any possible confusion.

[10:7]  ¹⁵ tn Heb “the vision.”

[10:7]  ¹⁶ tn Heb “great trembling fell on them.”

[10:8]  ¹⁷ tn Heb “did not remain in.”

[10:8]  ¹⁸ tn Heb “was changed upon me for ruin.”

[10:8]  ¹⁹ tn Heb “strength.”

[3:16]  ¹⁹ tn Heb “my insides trembled.”

[3:16]  ²⁰ tn Heb “decay entered my bones.”

[3:16]  ²¹ tc Heb “beneath me I shook, which….” The Hebrew term אֲשֶׁר (’asher) appears to be a relative pronoun, but a relative pronoun does not fit here. The translation assumes a reading אֲשֻׁרָי (’ashuray, “my steps”) as well as an emendation of the preceding verb to a third plural form.

[3:16]  ²² tn The translation assumes that אָנוּחַ (’anuakh) is from the otherwise unattested verb נָוָח (navakh, “sigh”; see HALOT 680 s.v. II נוח; so also NEB). Most take this verb as נוּחַ (nuakh, “to rest”) and translate, “I wait patiently” (cf. NIV).

[3:16]  ²³ tn Heb “to come up toward.”

[28:2]  ²¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[28:3]  ²³ tn Here δέ (de) has not been translated.

[28:4]  ²⁵ tn Here δέ (de) has not been translated.

[16:26]  ²⁷ tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.

[16:29]  ²⁹ tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ³⁰ tn Or “and prostrated himself.”