Job 7:14

7:14 then you scare me ¹  with dreams

and terrify ²  me with ³  visions,

Psalms 119:120

119:120 My body ⁴  trembles ⁵  because I fear you; ⁶ 

I am afraid of your judgments.

Isaiah 6:5

6:5 I said, “Too bad for me! I am destroyed, ⁷  for my lips are contaminated by sin, ⁸  and I live among people whose lips are contaminated by sin. ⁹  My eyes have seen the king, the Lord who commands armies.” ¹⁰ 

Daniel 10:11

10:11 He said to me, “Daniel, you are of great value. ¹¹  Understand the words that I am about to ¹²  speak to you. So stand up, ¹³  for I have now been sent to you.” When he said this ¹⁴  to me, I stood up shaking.

Habakkuk 3:16

Habakkuk Declares His Confidence

3:16 I listened and my stomach churned; ¹⁵ 

the sound made my lips quiver.

My frame went limp, as if my bones were decaying, ¹⁶ 

and I shook as I tried to walk. ¹⁷ 

I long ¹⁸  for the day of distress

to come upon ¹⁹  the people who attack us.

Luke 1:12

1:12 And Zechariah, visibly shaken when he saw the angel, ²⁰  was seized with fear. ²¹ 

Luke 1:29

1:29 But ²²  she was greatly troubled ²³  by his words and began to wonder about the meaning of this greeting. ²⁴ 

Revelation 1:17

1:17 When ²⁵  I saw him I fell down at his feet as though I were dead, but ²⁶  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

[7:14]  ¹ tn The Piel of חָתַת (khatat) occurs only here and in Jer 51:56 (where it is doubtful). The meaning is clearly “startle, scare.” The perfect verb with the ו (vav) is fitting in the apodosis of the conditional sentence.

[7:14]  ² tn The Piel of בָּעַת (ba’at, “terrify”) is one of the characteristic words in the book of Job; it occurs in 3:5; 9:34; 13:11, 21; 15:24; 18:11; and 33:7.

[7:14]  ³ tn The prepositions בּ (bet) and מִן (min) interchange here; they express the instrument of causality. See N. Sarna, “The Interchange of the Prepositions bet and min in Biblical Hebrew,” JBL 78 (1959): 310-16. Emphasis on the instruments of terror in this verse is highlighted by the use of chiasm in which the prepositional phrases comprise the central elements (ab//b’a’). Verse 18 contains another example.

[119:120]  ⁴ tn Heb “my flesh.”

[119:120]  ⁵ tn The Hebrew verb סָמַר (samar, “to tremble”) occurs only here and in Job 4:15.

[119:120]  ⁶ tn Heb “from fear of you.” The pronominal suffix on the noun is an objective genitive.

[6:5]  ⁷ tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.”

[6:5]  ⁸ tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.

[6:5]  ⁹ tn Heb “and among a nation unclean of lips I live.”

[6:5]  ¹⁰ tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

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

[10:11]  ¹² tn The Hebrew participle is often used, as here, to refer to the imminent future.

[10:11]  ¹³ tn Heb “stand upon your standing.”

[10:11]  ¹⁴ tn Heb “spoke this word.”

[3:16]  ¹⁵ tn Heb “my insides trembled.”

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

[3:16]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Heb “to come up toward.”

[1:12]  ²⁰ 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]  ²¹ 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).

[1:29]  ²² tc Most mss (A C Θ 0130 ˹³ Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë¹ 565 579 1241 sa) and on balance should probably be considered authentic.

[1:29]  ²³ sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

[1:29]  ²⁴ tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).

[1:17]  ²⁵ 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]  ²⁶ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.