Kejadian 34:30

34:30 Then Jacob said to Simeon and Levi, “You have brought ruin ¹  on me by making me a foul odor ²  among the inhabitants of the land – among the Canaanites and the Perizzites. I ³  am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!”

Keluaran 15:15-16

15:15 Then the chiefs of Edom will be terrified, ⁴ 

trembling will seize ⁵  the leaders of Moab,

and the inhabitants of Canaan will shake.

15:16 Fear and dread ⁶  will fall ⁷  on them;

by the greatness ⁸  of your arm they will be as still as stone ⁹ 

until ¹⁰  your people pass by, O Lord,

until the people whom you have bought ¹¹  pass by.

Keluaran 23:27

23:27 “I will send my terror ¹²  before you, and I will destroy ¹³  all the people whom you encounter; I will make all your enemies turn their backs ¹⁴  to you.

Keluaran 34:24

34:24 For I will drive out ¹⁵  the nations before you and enlarge your borders; no one will covet ¹⁶  your land when you go up ¹⁷  to appear before the Lord your God three times ¹⁸  in the year.

Ulangan 11:25

11:25 Nobody will be able to resist you; the Lord your God will spread the fear and terror of you over the whole land on which you walk, just as he promised you.

Yosua 2:9-11

2:9 She said to the men, “I know the Lord is handing this land over to you. ¹⁹  We are absolutely terrified of you, ²⁰  and all who live in the land are cringing before ²¹  you. ²²  2:10 For we heard how the Lord dried up the water of the Red Sea before you when you left Egypt and how you annihilated the two Amorite kings, Sihon and Og, on the other side of the Jordan. ²³  2:11 When we heard the news we lost our courage and no one could even breathe for fear of you. ²⁴  For the Lord your God is God in heaven above and on earth below!

Yosua 5:1

5:1 When all the Amorite kings on the west side of the Jordan and all the Canaanite kings along the seacoast heard how the Lord had dried up the water of the Jordan before the Israelites while they ²⁵  crossed, they lost their courage and could not even breathe for fear of the Israelites. ²⁶ 

Yosua 5:1

5:1 When all the Amorite kings on the west side of the Jordan and all the Canaanite kings along the seacoast heard how the Lord had dried up the water of the Jordan before the Israelites while they ²⁷  crossed, they lost their courage and could not even breathe for fear of the Israelites. ²⁸ 

1 Samuel 11:7

11:7 He took a pair ²⁹  of oxen and cut them up. Then he sent the pieces throughout the territory of Israel by the hand of messengers, who said, “Whoever does not go out after Saul and after Samuel should expect this to be done to his oxen!” Then the terror of the Lord fell on the people, and they went out as one army. ³⁰ 

1 Samuel 11:1

Saul Comes to the Aid of Jabesh

11:1 ³¹ Nahash ³²  the Ammonite marched ³³  against Jabesh Gilead. All the men of Jabesh Gilead said to Nahash, “Make a treaty with us and we will serve you.”

1 Samuel 14:15

14:15 Then fear overwhelmed ³⁴  those who were in the camp, those who were in the field, all the army in the garrison, and the raiding bands. They trembled and the ground shook. This fear was caused by God. ³⁵ 

1 Samuel 14:2

14:2 Now Saul was sitting under a pomegranate tree in Migron, on the outskirts of Gibeah. The army that was with him numbered about six hundred men.

1 Samuel 14:14

14:14 In this initial skirmish Jonathan and his armor bearer struck down about twenty men in an area that measured half an acre.

1 Samuel 17:10

17:10 Then the Philistine said, “I defy Israel’s troops this day! Give me a man so we can fight ³⁶  each other!”

Mazmur 14:5

14:5 They are absolutely terrified, ³⁷ 

for God defends the godly. ³⁸ 

[34:30]  ¹ tn The traditional translation is “troubled me” (KJV, ASV), but the verb refers to personal or national disaster and suggests complete ruin (see Josh 7:25, Judg 11:35, Prov 11:17). The remainder of the verse describes the “trouble” Simeon and Levi had caused.

[34:30]  ² tn In the causative stem the Hebrew verb בָּאַשׁ (ba’ash) means “to cause to stink, to have a foul smell.” In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, “The Hebrew Root באשׁ,” JTS 2 (1951): 31-36.

[34:30]  ³ tn Jacob speaks in the first person as the head and representative of the entire family.

[15:15]  ⁴ tn This is a prophetic perfect.

[15:15]  ⁵ tn This verb is imperfect tense.

[15:16]  ⁶ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ⁷ tn The form is an imperfect.

[15:16]  ⁸ tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

[15:16]  ⁹ sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

[15:16]  ¹⁰ tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

[15:16]  ¹¹ tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

[23:27]  ¹² tn The word for “terror” is אֵימָתִי (’emati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).

[23:27]  ¹³ tn Heb “kill.”

[23:27]  ¹⁴ tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1).

[34:24]  ¹⁵ tn The verb is a Hiphil imperfect of יָרַשׁ (yarash), which means “to possess.” In the causative stem it can mean “dispossess” or “drive out.”

[34:24]  ¹⁶ sn The verb “covet” means more than desire; it means that some action will be taken to try to acquire the land that is being coveted. It is one thing to envy someone for their land; it is another to be consumed by the desire that stops at nothing to get it (it, not something like it).

[34:24]  ¹⁷ tn The construction uses the infinitive construct with a preposition and a suffixed subject to form the temporal clause.

[34:24]  ¹⁸ tn The expression “three times” is an adverbial accusative of time.

[2:9]  ¹⁹ tn Heb “has given the land to you.” Rahab’s statement uses the Hebrew perfect, suggesting certitude.

[2:9]  ²⁰ tn Heb “terror of you has fallen upon us.”

[2:9]  ²¹ tn Or “melting away because of.”

[2:9]  ²² tn Both of these statements are actually subordinated to “I know” in the Hebrew text, which reads, “I know that the Lord…and that terror of you…and that all the inhabitants….”

[2:10]  ²³ tn Heb “and what you did to the two Amorite kings who were beyond the Jordan, Sihon and Og, how you annihilated them.”

[2:11]  ²⁴ tn Heb “And we heard and our heart[s] melted and there remained no longer breath in a man because of you.”

[5:1]  ²⁵ tc Another textual tradition has, “while we crossed.”

[5:1]  ²⁶ tn Heb “their heart[s] melted and there was no longer in them breathe because of the sons of Israel.”

[5:1]  ²⁷ tc Another textual tradition has, “while we crossed.”

[5:1]  ²⁸ tn Heb “their heart[s] melted and there was no longer in them breathe because of the sons of Israel.”

[11:7]  ²⁹ tn Heb “yoke.”

[11:7]  ³⁰ tn Heb “like one man.”

[11:1]  ³¹ tc 4QSam^a and Josephus (Ant. 6.68-71) attest to a longer form of text at this point. The addition explains Nahash’s practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the MT. The NRSV adopts this reading, with the following English translation: “Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead.” This reading should not be lightly dismissed; it may in fact provide a text superior to that of the MT and the ancient versions. But the external evidence for it is so limited as to induce caution; the present translation instead follows the MT. However, for a reasonable case for including this reading in the text see the discussions in P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103.

[11:1]  ³² sn The name “Nahash” means “serpent” in Hebrew.

[11:1]  ³³ tn Heb “went up and camped”; NIV, NRSV “went up and besieged.”

[14:15]  ³⁴ tn Heb “fell upon.”

[14:15]  ³⁵ tn Heb “and it was by the fear of God.” The translation understands this to mean that God was the source or cause of the fear experienced by the Philistines. This seems to be the most straightforward reading of the sentence. It is possible, however, that the word “God” functions here simply to intensify the accompanying word “fear,” in which one might translate “a very great fear” (cf. NAB, NRSV). It is clear that on some occasions that the divine name carries such a superlative nuance. For examples see Joüon 2:525 §141.n.

[17:10]  ³⁶ tn Following the imperative, the cohortative verbal form indicates purpose/result here.

[14:5]  ³⁷ tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror.

[14:5]  ³⁸ tn Heb “for God is with a godly generation.” The Hebrew noun דּוֹר (dor, “generation”) refers here to the general class of people who are characterized by godliness. See BDB 190 s.v. for other examples where “generation” refers to a class of people.