² tn Heb “an object of lasting hissing. All who pass that way will be appalled and shake their head.”

³ tn Grk “shaking the creature off…he suffered no harm.” The participle ἀποτινάξας (apotinaxas) has been translated as a finite verb due to requirements of contemporary English style.

⁵ sn Hissing (or whistling) and shaking the fist were apparently ways of taunting a defeated foe or an object of derision in the culture of the time.

² sn The actions of “shaking of the head” and “hissing” were obviously gestures of scorn and derision. See Lam 2:15-16.

³ tn Heb “will not have dread.” The verb פָּחַד (pakhad, “tremble, shake with fear”) describes emotion that is stronger than mere fear—it is dread.

³ sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.

⁴ sn Like the mountains, Job knows that God has passed by and caused him to shake and tremble, but he cannot understand or perceive the reasons.

² sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.

⁴ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassō) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

² tn This verb has been traditionally understood as “measure” (from מָדַד, madad), but the immediately following context (vv. 6b-7) favors the meaning “shake” from מוּד (mud; see HALOT 555 s.v.).

¹ tn Heb “Indeed every boot marching with shaking.” On the meaning of סְאוֹן (s^eʾon, “boot”) and the related denominative verb, both of which occur only here, see HALOT 738 s.v. סְאוֹן.

⁴ tn Heb “striking.” The term “hands” does not appear in the Hebrew text, but is implied. The imagery here is shaking hands to seal a contract. It does not refer to greeting people with a handshake or exclude all business agreements.

² sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.

¹ sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4).

⁵ tn The verb “to show grief” is נוּד (nud), and literally signifies “to shake the head.” It may be that his friends came to show the proper sympathy and express the appropriate feelings. They were not ready for what they found.

³ sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”

¹ sn To shake the dust off represented, on one level, shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. At another level, however, it is similar to a prophetic sign, representing the termination of all fellowship with those individuals or localities that have rejected the messengers along with their message of the coming kingdom of heaven. This in essence constitutes a sign of eschatological judgment, as confirmed in the following verse.

⁷ tn Heb “the spears quiver”; or “the spears are made to quiver.” Alternately, “the horses quiver” or “the horses shake [with excitement].” The Hophal perfect הָרְעָלוּ (horʿalu, “are made to quiver”) is from רָעַל (raʿal, “to quiver, to shake”) which appears elsewhere only in Hab 2:16 (BDB 947 s.v. רָעַל; HALOT 900 s.v. II רעל); the related noun רַעַל (“reeling”) appears only once (Zech 12:2). This Hebrew root is related to the Aramaic רְעַל (r^eʿal, “to quiver, to shake”). The action of the spear-shafts quivering is metonymical (effect for cause) to the action of the spear-shafts being brandished by the warriors. In the translation the words “the soldiers” are supplied for clarity.

² tn Heb “she has become an object of head-nodding” (לְנִידָה הָיָתָה, l^eniydah hayatah). This reflects the ancient Near Eastern custom of shaking the head in scorn (e.g., Jer 18:16; Ps 44:15 [14 HT]), hence the translation “object of scorn.” There is debate whether נִידָה (nidah) means (1) “object of head-shaking” from נוּד (nud, “to shake,” BDB 626-27 s.v. נוּד); (2) “unclean thing” from נָדַה (nadah, “to be impure”); or (3) “wanderer” from נָדַד (nadad, “to wander,” BDB 622 s.v. I נָדַד). The LXX and Rashi connected it to נָדַד (nadad, “to wander”); however, several important early Greek recensions (Aquila and Symmachus) and Syriac translated it as “unclean thing.” The modern English versions are split: (1) “unclean thing” (NASB); “unclean” (NIV); (2) “a mockery” (NRSV).

³ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxamenos) has been translated as a finite verb due to requirements of contemporary English style.