Job 9:17

9:17 he who ¹  crushes ²  me with a tempest,

and multiplies my wounds for no reason. ³ 

Job 30:15

30:15 Terrors are turned loose ⁴  on me;

they drive away ⁵  my honor like the wind,

and like a cloud my deliverance has passed away.

Job 31:23

31:23 For the calamity from God was a terror to me, ⁶ 

and by reason of his majesty ⁷  I was powerless.

Psalms 88:15-16

88:15 I am oppressed and have been on the verge of death since my youth. ⁸ 

I have been subjected to your horrors and am numb with pain. ⁹ 

88:16 Your anger overwhelms me; ¹⁰ 

your terrors destroy me.

Psalms 88:2

88:2 Listen to my prayer! ¹¹ 

Pay attention ¹²  to my cry for help!

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ¹³  all patience and steadfastness, joyfully

[9:17]  ¹ tn The relative pronoun indicates that this next section is modifying God, the Judge. Job does not believe that God would respond or listen to him, because this is the one who is crushing him.

[9:17]  ² tn The verb יְשׁוּפֵנִי (yÿshufeni) is the same verb that is used in Gen 3:15 for the wounding of the serpent. The Targum to Job, the LXX, and the Vulgate all translate it “to crush; to pound,” or “to bruise.” The difficulty for many exegetes is that this is to be done “with a tempest.” The Syriac and Targum Job see a different vocalization and read “with a hair.” The text as it stands is understandable and so no change is needed. The fact that the word “tempest” is written with a different sibilant in other places in Job is not greatly significant in this consideration.

[9:17]  ³ tn חִנָּם (khinnam) is adverbial, meaning “gratuitously, without a cause, for no reason, undeservedly.” See its use in 2:4.

[30:15]  ⁴ tn The passive singular verb (Hophal) is used with a plural subject (see GKC 388 §121.b).

[30:15]  ⁵ tc This translation assumes that “terrors” (in the plural) is the subject. Others emend the text in accordance with the LXX, which has, “my hope is gone like the wind.”

[31:23]  ⁶ tc The LXX has “For the terror of God restrained me.” Several commentators changed it to “came upon me.” Driver had “The fear of God was burdensome.” I. Eitan suggested “The terror of God was mighty upon me” (“Two unknown verbs: etymological studies,” JBL 42 [1923]: 22-28). But the MT makes clear sense as it stands.

[31:23]  ⁷ tn The form is וּמִשְּׂאֵתוֹ (umissÿ’eto); the preposition is causal. The form, from the verb נָשָׂא (nasa’, “to raise; to lift high”), refers to God’s exalted person, his majesty (see Job 13:11).

[88:15]  ⁸ tn Heb “and am dying from youth.”

[88:15]  ⁹ tn Heb “I carry your horrors [?].” The meaning of the Hebrew form אָפוּנָה (’afunah), which occurs only here in the OT, is unclear. It may be an adverb meaning “very much” (BDB 67 s.v.), though some prefer to emend the text to אָפוּגָה (’afugah, “I am numb”) from the verb פוּג (pug; see Pss 38:8; 77:2).

[88:16]  ¹⁰ tn Heb “passes over me.”

[88:2]  ¹¹ tn Heb “may my prayer come before you.” The prefixed verbal form is understood as a jussive, indicating the psalmist’s desire or prayer.

[88:2]  ¹² tn Heb “turn your ear.”

[1:11]  ¹³ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.