Fear

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

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• From The Story of My Experiments with Truth (An Autobiography) (1927)

  with provisions and other necessaries was bound to take some time, and a guard became necessary during the interval. The people were in a terrible fright, but my constant presence was a consolation to them. Many of the poor people used to hoard their scanty savings underground. This had to be unearthed. They had no bank, they knew none. I became their banker. Streams of money poured into my office. I could not possibly charge any fees for my labours in such a crisis. I coped with the work somehow. I knew my bank manager very well. I told him that I should have to deposit these moneys with him. The banks were by no means anxious to accept large amounts of copper and silver. There was also the fear of bank clerks refusing to touch money coming from a plague- affected area. But the manager accommodated me in every way. It was decided to disinfect all the money before sending it to the bank. So far as I can remember, nearly sixty thousand pounds were thus deposited. I advised such of the people as had enough money to place it as fixed deposit, and they accepted the advice. The result was some of them became accustomed to invest their money in banks. The location residents were removed by special train to Klipspruit Farm near Johannesburg, where they were supplied with provisions by the Municipality at public expense. This city under canvas looked like a military camp. The people who were unaccustomed to this camp life were distressed and astonished over the arrangements; but they did not have to put up with any particular inconvenience. I used to cycle out to them daily. Within twenty-four hours of their stay they forgot all their misery and began to live merrily. Whenever I went there I found them enjoying themselves with song and mirth. Three weeks’ stay in the open air evidently improved their health. So far as I recollect, the location was put to the flames on the very next day after its evacuation. The Municipality showed not the slightest inclination to save anything from the conflagration. About this very time, and for the same reason, the Municipality burnt down all its timber in the market, and sustained a loss of some ten thousand pounds. The reason for this drastic step was the discovery of some dead rats in the market. The Municipality had to incur heavy expenditure, but it successfully arrested the further progress of the plague, and the city once more breathed freely. 97.

• From The Decameron (1353)

  As for myself, I was taken, despite my resistance, by two young men, and haled along by the hair, weeping sore the while; but, as they crossed over a road, to enter a great wood, there passed by four men on horseback, whom when my ravishers saw, they loosed me forthwith and took to flight. The new comers, who seemed to me persons of great authority, seeing this, ran where I was and asked me many questions; whereto I answered much, but neither understood nor was understanded of them. However, after long consultation they set me on one of their horses and carried me to a convent of women vowed to religion, according to their law, where, whatever they said, I was of all the ladies kindly received and still entreated with honour, and there with great devotion I joined them in serving Saint Waxeth-in-Deepdene, a saint for whom the women of that country have a vast regard. After I had abidden with them awhile and learned somewhat of their language, they questioned me of who I was and fearing, an I told the truth, to be expelled from amongst them, as an enemy of their faith, I answered that I was the daughter of a great gentleman of Cyprus, who was sending me to be married in Crete, when, as ill-luck would have it, we had run thither and suffered shipwreck. Moreover, many a time and in many things I observed their customs, for fear of worse, and being asked by the chief of the ladies, her whom they call abbess, if I wished to return thence to Cyprus, I answered that I desired nothing so much; but she, tender of my honour, would never consent to trust me to any person who was bound for Cyprus, till some two months agone, when there came thither certain gentlemen of France with their ladies. One of the latter being a kinswoman of the abbess and she hearing that they were bound for Jerusalem, to visit the Sepulchre where He whom they hold God was buried, after He had been slain by the Jews, she commended me to their care and besought them to deliver me to my father in Cyprus.

• From The Decameron (1353)

  Constantine, accordingly, let secretly equip a light vessel and sent it one evening to the neighbourhood of the garden where the lady abode; then, having taught certain of his men who were on board what they had to do, he repaired with others to the lady's pavilion, where he was cheerfully received by those in her service and indeed by the lady herself, who, at his instance, betook herself with him to the garden, attended by her servitors and his companions. There, making as he would speak with her on the duke's part, he went with her alone towards a gate, which gave upon the sea and had already been opened by one of his men, and calling the bark thither with the given signal, he caused suddenly seize the lady and carry her aboard; then, turning to her people, he said to them, 'Let none stir or utter a word, an he would not die; for that I purpose not to rob the duke of his wench, but to do away the affront which he putteth upon my sister.' To this none dared make answer; whereupon Constantine, embarking with his people and seating himself by the side of the weeping lady, bade thrust the oars into the water and make off. Accordingly, they put out to sea and not hieing, but flying,[118] came, after a little after daybreak on the morrow, to Egina, where they landed and took rest, whilst Constantine solaced himself awhile with the lady, who bemoaned her ill-fated beauty. Thence, going aboard the bark again, they made their way, in a few days, to Chios, where it pleased Constantine to take up his sojourn, as in a place of safety, for fear of his father's resentment and lest the stolen lady should be taken from him. There the fair lady bewailed her ill fate some days, but, being presently comforted by Constantine, she began, as she had done otherwhiles, to take her pleasure of that which fortune had foreordained to her. [Footnote 118: _Non vogando, ma volando._]

• From The Decameron (1353)

  This new mishap was sore unpleasing to the lady, who saw herself alone, without aid or counsel of any, and feared lest the anger of the two masters' kinsfolk and friends should revert upon herself; but the prayers of the wounded man and their speedy arrival at Chiarenza delivered her from danger of death. There she went ashore with the wounded man and took up her abode with him in an inn, where the report of her great beauty soon spread through the city and came to the ears of the Prince of the Morea, who was then at Chiarenza and was fain to see her. Having gotten sight of her and himseeming she was fairer than report gave out, he straightway became so sore enamoured of her that he could think of nothing else and hearing how she came thither, doubted not to be able to get her for himself. As he cast about for a means of effecting his purpose, the wounded man's kinsfolk got wind of his desire and without awaiting more, sent her to him forthright, which was mighty agreeable to the prince and to the lady also, for that herseemed she was quit of a great peril. The prince, seeing her graced, over and above her beauty, with royal manners and unable otherwise to learn who she was, concluded her to be some noble lady, wherefore he redoubled in his love for her and holding her in exceeding honour, entreated her not as a mistress, but as his very wife.

• From Understanding the Old Testament (2019)

  Understanding the old testament 112 The book of Daniel includes alternating sections of narratives and apocalypses. While many apocalypses do envision the end of time—and salvation at the end of time—they are about disclosing a transcendent reality. For example, take Daniel 8:16: I heard a human voice that cried out, “Gabriel explain the vision to this man.” When he came near where I was standing, I fell prostrate in terror. But he said to me, “Understand, O Son of Man, the vision refers to the end time.” This mediation by an angelic being, in this case Gabriel. It is in the book of Daniel that angels are first given names. The content is explicitly about the end of time. Another element of biblical apocalyptic literature is dualism, meaning the presentation of contrary pairs. Examples include this age versus the age to come, the evil many versus the righteous few, and heaven mirroring earth. These are conf licts between people on earth understood as ref lecting struggles between supernatural powers. The apocalyptic worldview is if you are persecuted, it might be because you are righteous and other people in power are the sinners. Justice is postponed until God interrupts history. God will eventually reward good with good and evil with evil—but not right now. Another important element of apocalyptic literature is symbolic numbers, animals, and code words. For example, the vision that Daniel 8 refers to is described in the preceding verses, painting a picture of aggressive horned beasts. They symbolized different nations and peoples. Innovations The book of Daniel brings along with it a number of theological innovations. One of these is a major contribution to Judaism’s developing messianism, the elaboration of the notion of a messiah, or promised redeemer. We see this in Daniel chapter 7. One interpretation of this chapter comes from the work of the great Jewish scholar Daniel Boyarin, in his book The Jewish Gospels. There are two figures in this section. The first is the Ancient of Days, which is clearly God.

• From The Story of My Experiments with Truth (An Autobiography) (1927)

  THE ZULU ‘REBELLION’ Even after I thought I had settled down in Johannesburg, there was to be no settled life for me. Just when I felt that I should be breathing in peace, an unexpected event happened. The papers brought the news of the out break of the Zulu ‘rebellion’ in Natal. I bore no grudge against the Zulus, they had harmed no Indian. I had doubts about the ‘rebellion’ itself. But I then believed that the British Empire existed for the welfare of the world. A genuine sense of loyalty prevented me from even wishing ill to the Empire. The rightness or otherwise of the ‘rebellion’ was therefore not likely to affect my decision. Natal had a Volunteer Defence Force, and it was open to it to recruit more men. I read that this force had already been mobilized to quell the ‘rebellion’. I considered myself a citizen of Natal, being intimately connected with it. So I wrote to the Governor, expressing my readiness, if necessary, to form an Indian Ambulance Corps. He replied immediately accepting the offer. I had not expected such prompt acceptance. Fortunately I had made all the necessary arrangements even before writing the letter. If my offer was accepted, I had decided to break up the Johannesburg home. Polak was to have a smaller house, and my wife was to go and settle at Phoenix. I had her full consent to this decision. I do not remember her having ever stood in my way in matters like this. As soon, therefore, as I got the reply from the Governor, I gave the landlord the usual month’s notice of vacating the house, sent some of the things to Phoenix and left some with Polak. I went to Durban and appealed for men. A big contingent was not necessary. We were a party of twenty-four, of whom, besides me, four were Gujaratis. The rest were ex-indentured men from South India, excepting one who was a free Pathan.

• From Macho Sluts (1988)

  Kay and the ways to pleasure Kay, the things she feared and loved to receive from EZ, were already fading from her mind. The women who, half an hour ago, had her impaled on their arms, were once again mere shadows that circled with the rest of the pack. Roxanne realized, however, that as each member of the pack worked her over, the pack itself—as an entity—became a more powerful force in her imagination. The women seemed to loom nearer and taller, their voices more forceful and resonant. She knelt, small and helpless, in an amphitheater of cruel feminine presences. There were long moments when it seemed to her that only they existed, and her life force had flowed into them. She was like a vessel being emptied into the sea, or a shadow melting into evening. But she was also a current of energy that held the pack together—the point at which they crossed and focused. She was the medium through which they communicated with one another. Her body was a palpable message, a bond, a live wire strung between eight strong women. As long as they used her, needed her, or displayed even casual interest in her, she was vibrant and vivid and real. Without their attention and close supervision, she feared she would vanish. She did not want to be whipped. It was the worst thing that could happen to her. She did not love pain. She hated and feared it, and she fiercely resisted being subjected to it. It was a rare occasion when she would beg to be beaten. When Alex bullied her into committing some error that she knew meant a whipping, she would scream with anger each time the whip landed on her thighs or ass or shoulders. But it was clear, from this token Chris had twined about her body, that she wanted her for a living target. Nothing would obviate the threat of the whip between her legs. She whimpered for herself, just a poor girl, all wet, chained to a rail, so well trained she did not even dare touch herself. The whip bit deeper between the folds of her cunt, and she spread her legs another notch to make it hurt even more. The other side of the story was that despite her fear and even loathing of the whip, she felt a reluctant sort of love for it. When she was alone in her bed, caressing herself, she would think about being beaten, and long for it, and dwell lovingly on each detail of the ritual. If only if didn’t hurt so much. It was one of those ceremonies that she could not initiate and found extremely difficult to endure. It was, nevertheless, an experience she required. She was always grateful to Alex for having the strength to ignore her pleas and rage and proceed with the beating.

• From Sketch for a Theory of the Emotions (1939)

  Real emotion is quite another matter: it is accompanied by belief. The qualities 'willed' upon the objects are taken to be real. What exactly is to be understood by that? This — or almost this — that the emotion is undergone. One cannot get out of it as one pleases; it fades away of itself, but one cannot put a stop to it. Furthermore, the behaviour, viewed simply in itself, imprints upon the object no more than a schematic suggestion of the quality one is attributing to it. Merely to run away from it would not be enough to constitute an object as horrifying. Or rather, this might confer the formal quality 'horrifying' upon it, but not the substance of that quality. If we are really to be seized by horror we have not only to mime it, we must be spell-bound and filled to overflowing by our own emotion, the shape and form of our behaviour must be filled with something opaque and weighty that gives it substance. Here we can understand the part played by the purely physiological phenomena; they represent the genuineness of the emotion, they are the phenomena of belief. True, they must not be separated from the behaviour: in the first place, they present a certain analogy with it. The hypotonicity in fear or in sadness, the vascular constrictions and respiratory troubles are symbolical enough, together with a behaviour which is trying to negate the world or to discharge it of its potential by negating itself. It is hence impossible to mark exactly the frontier between pure troubles and behaviour. And secondly, they combine with the behaviour in one whole synthetic form and are not to be studied for their own sake. To have considered them in isolation was precisely the error of the peripheric theory. And nevertheless, they are not reducible to behaviour: one can stop oneself from running, but not from trembling. I can, by a violent effort, rise from my chair, dismiss from my mind the disaster that has overcome me and set myself to work; but my hands remain ice-cold. Emotion, then, cannot be regarded simply as play-acting; it is not mere behaviour, but the behaviour of a body which is in a specific state: the state itself would not give rise to the behaviour, the behaviour without the state is play-acting; but the emotion appears in a disordered body carrying on a certain kind of behaviour. The bodily disturbance may continue longer than the behaviour, but the behaviour constitutes the form and the signification of the disorder. On the other hand, the behaviour without this disorder would be mere signification, an emotional schema. The form we have to do with is indeed synthetic: to believe in magical behaviour one must be physically upset.

• From The Incendiaries (2018)

  Behind him, a guard laughed. If they didn’t shoot him, they’d watch him plunge through ice, and drown. He tried the next step. Spindrift lifted, fell. Inhale. Exhale. His nerves stretched, a net to span the width of ice dividing him from the rest of his life. Filaments glittered, straining with his weight. China stood prismatic on the opposite side. He let out a long breath. His soul was blowing loose, but he inhaled. He pulled it back in. There was no being afraid. He walked on water with each step. The ice cracked; he held still. Try to live. Take a step again. 6.PHOEBEIn Phoebe’s next confession to Jejah, she might have said: If you love to win, as I did, it’s not enough to do well. Others also have to fail. In the past, I’d collected trophies, boxes full, but not like this. With Libich, I swept the top prizes. I left judges in tears. Rival pianists knew who I was, and I had the blood taste of public triumph on my lips. Each time, I wanted more, again. I thought I’d willed it into being, at last, the life I expected. I’d prove what I could do. Then, six months after I first played Libich for him, the teacher gave me a gift recording, a Libich revival. It was a celebrated album, hard to find. I’d read about this 1951 concert, tales of an ecstatic audience, mass fainting. Now, I hustled to find a shop that sold record players. The fifth étude was the last track, but I forced myself to wait. I played the album in full. The last notes were still fading when I tipped the machine off the side table. It crashed down. The record slid until it hit the wall. I picked it up, and I bent it. The plastic cracked, but I was too late. I’d listened to it. I couldn’t pretend I hadn’t. That night, I told my mother I had no option but to quit the piano. I won’t be delusional, I said. I didn’t have the talent. It wasn’t enough to be good. I could see no point in devoting this life to music if I wouldn’t add to what leading pianists, the ones I idolized, had achieved. I shouldn’t waste time, trying. I had more to explain, but she smiled as though I were a child, ludicrous. I’d made no sense; I should be indulged. I’m serious, I said, and she laughed.

• From Amplified Holy Bible (2015)

  [Zeph 2:3 ; Mal 4:1 ] 13 And the wrath of God will be against all the cedars of Lebanon [west of the Jordan] that are high and lifted up, Against all the oaks of Bashan [east of the Jordan], 14 Against all the high mountains, Against all the hills that are lifted up, 15 Against every high tower, Against every fortified wall, 16 Against all the ships of Tarshish And against all the beautiful craft. 17 Then the pride of man will be humbled And the arrogance of men will be degraded; The LORD alone shall be exalted in that day, 18 And the idols will completely vanish (be abolished). 19 They [the stricken, deprived of all in which they had trusted] will go into the caves of the rocks And into the holes of the ground [fleeing] From the terror and dread of the LORD And from the splendor of His majesty, When He arises to terrify the earth. [Luke 23:30 ] 20 In that day men will throw away to the moles and to the bats Their idols of silver and their idols of gold, Which they made for themselves [as objects] to worship, 21 To go into the caverns of the rocks and into the clefts of the [ragged] cliffs [as they flee] From the terror and dread of the LORD and the splendor of His majesty, When He arises to terrify the earth. 22 Stop regarding man, whose breath [of life] is in his nostrils [for so little time]; For why should he be esteemed? Isaiah 3 God Will Remove the Leaders 1 L ISTEN CAREFULLY, the Lord GOD of hosts is removing from Jerusalem and from Judah Both supply and support, the whole supply of bread And the whole supply of water; 2 The brave man and the warrior [He is also removing], The judge and the prophet, The diviner and the elder, 3 The captain of fifty and the man of honor, The counselor and the expert artisan, And the skillful enchanter. 4 And I will make mere boys their princes, And capricious (impulsive, unpredictable) children will rule over them. 5 And the people will be oppressed, Each one by another, and each one by his neighbor; The boy will be arrogant and insolent toward the elder And the vulgar (common) toward the honorable [person of rank]. 6 When a man takes hold of his brother in the house of his father, saying, “You have a robe, you shall be our judge and ruler, And this pile of ruins will be under your control,” 7 He will protest on that day, saying, “I will not be a a governor; For in my house there is neither bread nor clothing; You should not make me a judge and ruler of the people.” 8 For Jerusalem has stumbled and Judah has fallen, Because their words and their actions are against the LORD , To rebel against His glorious presence and defiantly provoke Him.

• From Amplified Holy Bible (2015)

  Make an effort to get some of the fruit of the land.” Now the time was the time of the first ripe grapes. 21 So they went up and spied out the land from the Wilderness of Zin to Rehob [a town in Lebanon], at Lebo-hamath [in the far north]. 22 When they had gone up into the Negev (the South country), they came to Hebron; and Ahiman, Sheshai, and Talmai the descendants of Anak were there. (Now Hebron was built seven years before Zoan in Egypt.) 23 Then they came to the Valley of Eshcol (cluster of grapes), and from there cut down a branch with a single cluster of grapes; and they carried it on a pole between two of them, with some of pomegranates and the figs. 24 That place was called the Valley of Eshcol (cluster of grapes) because of the cluster of grapes which the sons of Israel cut down there. The Spies’ Reports 25 When they returned from spying out the land, at the end of forty days, 26 they came to Moses and Aaron and to all the congregation of the sons of Israel in the Wilderness of Paran at Kadesh, and brought back word to them and to all the congregation, and showed them the land’s fruit. 27 They reported to Moses and said, “We went in to the land where you sent us; and it certainly does a flow with milk and honey, and this is its fruit. 28 “But the people who live in the land are strong, and the cities are b fortified (walled) and very large; moreover, we saw there the descendants of Anak [people of great stature and courage]. 29 “[The people descended from] Amalek live in the land of the Negev (South country); the Hittite, the Jebusite, and the Amorite live in the hill country; and the Canaanites live by the [Dead] Sea and along the side of the Jordan.” 30 Then Caleb quieted the people before Moses, and said, “Let us go up at once and take possession of it; for we will certainly conquer it.” 31 But the men who had gone up with him said, “We are not able to go up against the people [of Canaan], for they are too strong for us.” 32 So they gave the Israelites a bad report about the land which they had spied out, saying, “The land through which we went, in spying it out, is a land that devours its inhabitants. And all the people that we saw in it are men of great stature. 33 “There we saw the Nephilim (the sons of Anak are part of the Nephilim); and we were like grasshoppers in our own sight, and so we were in their sight.” Numbers 14 The People Rebel 1 T HEN ALL the congregation [of Israel] raised their voices and cried out, and the people wept that night.

• From Amplified Holy Bible (2015)

  But I have sent you to them who should listen to you and pay attention to My message; 7 yet the house of Israel will not be willing to listen to you and obey you, since they are not willing to listen to Me and obey Me, for the entire house of Israel is stubborn and obstinate. 8 “Behold, I have made your face as hard as their faces and your forehead as hard as their foreheads. 9 “I have made your forehead like emery (diamond), harder than flint. Do not be afraid of them or be dismayed before them, though they are a rebellious house.” [Is 50:7 ; Jer 1:18 ; 15:20 ; Mic 3:8 ] 10 Moreover, He said to me, “Son of man, receive into your heart all My words which I will speak to you and hear with your ears (listen closely). 11 “Go to the [Jewish] exiles [in Babylon], to the children of your people, and speak to them, whether they listen or not, and tell them, ‘Thus says the Lord GOD .’ ” 12 Then the Spirit lifted me up, and I heard a great rushing sound behind me, “Blessed be the glory of the LORD in His place [above the expanse].” 13 And then I heard the sound of the wings of the living beings as they touched one another and [I heard] the sound of the wheels beside them, a great rushing sound. 14 So the Spirit lifted me up and took me away, and I went embittered [by the sins of Israel] in the rage of my spirit; and the hand of the LORD was strong on me. 15 Then I came to the exiles who lived beside the River Chebar at Tel Abib. I sat there for seven days [in the place] where they were living, overwhelmed with astonishment [by my vision and the work before me]. 16 At the end of seven days the word of the LORD came to me, saying, 17 “Son of man, I have appointed you as a watchman to the house of Israel; whenever you hear a word from My mouth, warn them from Me. [Is 52:8 ; 56:10 ; 62:6 ; Jer 6:17 ] 18 “When I say to the wicked, ‘You will certainly die,’ and you do not warn him or speak out to tell him to turn from his wicked way to save his life, that same evil man will die in his sin, but you will be responsible for his blood. 19 “However, if you have warned the wicked and he does not turn from his wickedness or from his wicked way, he will die in his sin; but you have a freed yourself [from responsibility].

• From Amplified Holy Bible (2015)

  You split the earth with rivers [bringing waters to dry places]. [Ex 17:6 ; Num 20:11 ] 10 The mountains saw You and [they] trembled and writhed [as if in pain]; The downpour of waters swept by [as a deluge]. The deep uttered its voice and raged, It lifted its hands high. 11 The sun and moon stood in their places [as before Joshua]; They went away at the light of Your [swift] arrows, At the radiance and gleam of Your glittering spear. [Josh 10:12 , 13 ] 12 In indignation You marched through the earth; In anger You trampled and threshed the nations. 13 You went forth for the salvation of Your people, For the salvation and rescue of Your anointed [people Israel]. You struck the d head from the house of the wicked To lay him open from the thigh to the neck. Selah (pause, and calmly think of that). 14 With the enemy’s own spears, You pierced The head of his hordes. They stormed out to scatter us, Rejoicing like those Who secretly devour the oppressed [of Israel]. 15 You have trampled on the sea with Your horses, On the surge of many waters. [Ex 15:8 ] 16 I heard and my whole inner self trembled; My lips quivered at the sound. Decay and rottenness enter my bones, And I tremble in my place. Because I must wait quietly for the day of distress, For the people to arise who will invade and attack us. 17 Though the fig tree does not blossom And there is no fruit on the vines, Though the yield of the olive fails And the fields produce no food, Though the flock is cut off from the fold And there are no cattle in the stalls, 18 Yet I will [choose to] rejoice in the LORD ; I will [choose to] shout in exultation in the [victorious] God of my salvation! [Rom 8:37 ] 19 The Lord GOD is my strength [my source of courage, my invincible army]; He has made my feet [steady and sure] like hinds’ feet And makes me walk [forward with spiritual confidence] on my e high places [of challenge and responsibility]. For the choir director, on my stringed instruments. Habakkuk 1 a 1:1 I.e. an urgent message the prophet is under compulsion to proclaim. b 1:6 The Chaldeans were the dominant people in Babylonia. Originally from a small part of southern Babylonia near the head of the Persian Gulf, they were an aggressive tribe and completely controlled the country after 625 B .C . Babylon was their capital city and became the scholarly and scientific center of western Asia. The words “Chaldean” and “Babylonian” are used interchangeably. c 1:6 “Babylon” was the name of the magnificent capital city of Babylonia, and the name of the city was commonly used to refer to the entire area which was located at the eastern end of the Fertile Crescent.

• From Amplified Holy Bible (2015)

  They believe for a while, and in time of trial and temptation they fall away [from Me and abandon their faith]. 14 “The seed which fell among the thorns, these are the ones who have heard, but as they go on their way they are suffocated with the anxieties and riches and pleasures of this life, and they bring no fruit to maturity. 15 “But as for that seed in the good soil, these are the ones who have heard the word with a good and noble heart, and hold on to it tightly, and bear fruit with patience. Parable of the Lamp 16 “Now no one lights a lamp and then covers it with a container [to hide it], or puts it under a bed; instead, he puts it on a lampstand, so that those who come in may see the light. [Matt 5:15 ; Mark 4:21 ; Luke 11:33 ] 17 “For there is nothing hidden that will not become evident, nor anything secret that will not be known and come out into the open. 18 “So be careful how you listen; for whoever has [a teachable heart], to him more [understanding] will be given; and whoever does not have [a longing for truth], even what he thinks he has will be taken away from him.” [Matt 13:12 ; 25:29 ; Mark 4:25 ] 19 Then Jesus’ mother and His brothers came up toward Him, but they could not reach Him because of the crowd. [Matt 12:46–50 ; Mark 3:31–35 ] 20 And He was told, “Your mother and Your brothers are standing outside, asking to see You.” 21 But He answered, “My mother and My brothers are these who listen to the word of God and do it!” Jesus Calms the Sea 22 Now on one of those days Jesus and His disciples got into a boat, and He said to them, “Let us cross over to the other side of the lake (Sea of Galilee).” So they set out. [Matt 8:23–27 ; Mark 4:36–41 ] 23 But as they were sailing, He fell asleep. And a fierce gale of wind swept down [as if through a wind tunnel] on the lake, and they began to be swamped, and were in great danger. 24 They came to Jesus and woke Him, saying, “Master, Master, we are about to die!” He got up and rebuked the wind and the raging, violent waves, and they ceased, and it became calm [a perfect peacefulness]. 25 And He said to them, “Where is your faith [your confidence in Me]?” They were afraid and astonished, saying to one another, “Who then is this, that He commands even the winds and the sea, and they obey Him?” The Demoniac Cured 26 Then they sailed to the b country of the Gerasenes, which is east of Galilee.

• From Amplified Holy Bible (2015)

  Jezebel Is Killed 33 And he said, “Throw her down.” So they threw her down, and some of her blood spattered on the wall and on the horses, and he trampled her underfoot. 34 When he came in, he ate and drank, and said, “See now to this cursed woman and bury her, for she is a king’s daughter.” 35 They went to bury her, but they found nothing left of her except the skull and the feet and the palms of her hands. 36 So they returned and told Jehu. Then he said, “This is the word of the LORD , which He spoke through His servant Elijah the Tishbite, saying, ‘In the property of Jezreel the dogs shall eat the flesh of Jezebel. [1 Kin 21:23 ] 37 ‘The corpse of Jezebel will be like dung on the surface of the field in the property of Jezreel, so they cannot say, “This is Jezebel.” ’ ” 2 Kings 10 Judgment upon Ahab’s House 1 A HAB HAD seventy sons [and grandsons] in Samaria. So Jehu wrote letters and sent them to Samaria, to the rulers of Jezreel, to the elders, and to the guardians of the children of Ahab, saying, 2 “Now as soon as this letter comes to you, since your master’s sons (male descendants) are with you, as well as chariots and horses and a fortified city and weapons, 3 select the best and most capable of your master’s sons, and set him on his father’s throne, and fight for your master’s [royal] house.” 4 But they were extremely afraid and said, “Look, the two kings did not stand before Jehu; so how can we stand?” 5 And the one who was in charge of the household, and the one who was overseer of the city, the elders, and the guardians [of the children] sent word to Jehu, saying, “We are your servants and we will do whatever you tell us, but we will not make any man king; do what is good in your eyes.” 6 Then Jehu wrote a second letter to them, saying, “If you are with me and will obey me, take the heads of your master’s a sons, and come to me at Jezreel tomorrow about this time.” Now the [dead] king’s sons, seventy persons, were with the great men of the city, who were rearing them. 7 When the letter came to them, they took the king’s sons and slaughtered them, seventy persons, and put their heads in baskets, and sent them to Jehu at Jezreel. 8 When a messenger came and told him, “They have brought the heads of the king’s sons,” he said, “Put them in two heaps at the entrance of the city gate until morning.” 9 The next morning he went out and stood and said to all the people, “You are just and innocent; behold, I conspired against [Joram] my master and killed him, but who killed all these?

• From Sketch for a Theory of the Emotions (1939)

  It is certainly true that psychoanalysis was the first to lay the emphasis upon the signification of psychic facts: that is, it was the first to insist upon the fact that every state of consciousness stands for something other than itself. For example: this clumsy theft perpetrated by a sexual-obsessive is not simply a clumsy theft. It refers to something else from the moment that we begin to consider it in the psychoanalyst's way as a phenomenon of self-punishment. Then it refers to the primary complex for which the patient is seeking to justify himself through self-punishment. We can see that a psychoanalytic theory of the emotions would be possible. Does it not already exist? There is that woman with a phobia for laurel. If she sees a clump of laurels, she faints. The psychoanalyst discovers that in her childhood there was a painful sexual incident associated with laurel bushes. What will be the corresponding emotion? A phenomenon of refusal, and of censorship. Not refusal of the laurel itself, but a refusal to relive the memory connected with laurels. Here the emotion is a flight from the revelation to follow, as sleep is sometimes a flight from a decision to be taken, and as the illnesses of certain young women are, according to Stekel, a flight from marriage. Naturally, emotion is not always an escape. We already have indications from the psychoanalysts of an interpretation of anger as a symbolic gratification of sexual tendencies. And certainly, none of these interpretations is to be thrust aside. That anger can signify sadism is in no doubt at all. That fainting away from passive fear signifies flight, the quest of a refuge, is also certain, and we shall try to show the reason for it. What is in question here is the principle itself of psychoanalytic explanation — that is what we want to consider here.

• From Sketch for a Theory of the Emotions (1939)

  Sherrington made some experiments on dogs, and one can certainly praise his operational dexterity. But these experiments taken by themselves prove absolutely nothing. Simply because the head of a dog practically isolated from its body still gives signs of emotion, I cannot see that we have the right to conclude that the dog is feeling a complete emotion. Besides, even supposing that the existence of a corticothalamic sensitivity were established, it would still be necessary to ask the previous question: can a physiological disturbance, whatever it may be , render an account of the organized character of an emotion? That is what Janet very well understood, but expressed without much felicity when he said that James, in his description of emotion, had left out the psychic. Basing himself exclusively upon objective grounds, Janet wants to register only the external manifestations of emotion. But, even considering none but the organic phenomena that can be described and disclosed from the outside, he thinks that these phenomena are immediately susceptible of being classified under two categories: the psychic phenomena, or behaviour, and the physiological phenomena. A theory of emotion which sought to restore the preponderant part played by the psyche would have to treat emotion as a kind of behaviour. Yet for all that, Janet is aware no less than James of the apparent disorder presented by every emotion. He therefore treats emotion as a behaviour that is less well adapted, or, if one prefers, a behaviour of disadaptation, a behaviour of defeat. When the task is too difficult and we cannot maintain the higher behaviour appropriate to it, the psychic energy that has been released takes another path; we adopt an inferior behaviour which necessitates a lesser psychic tension. Here, for instance, is a girl whose father has just told her that he has pains in the arms, and that he has some fear of paralysis. She falls to the ground, prey to a violent emotion which returns a few days later with the same violence, and which finally obliges her to seek help from doctors. In the course of her treatment she confesses that the thought of nursing her father, and leading the austere life of a nurse, had suddenly appeared to her as insupportable. Here, then, the emotion represents an attitude of defeat; it is the substitute for the 'non-maintainable-conduct-of-a-nurse'. Similarly, in his work on Obsession and Psychasthenia , Janet cites the cases of several patients who, having come to make confessions to him, could not finish their confessions, but broke down in tears, sometimes even bringing on a nervous crisis.

• From Amplified Holy Bible (2015)

  10 “On that day,” declares the LORD , “There will be the sound of crying from the Fish (Damascus) Gate [in the northern wall of Jerusalem where invaders enter] And wailing from the f Second Quarter [of the city], And a loud crash from the hills. 11 “Wail [in anguish], you inhabitants of the g Mortar (Valley of Siloam), For all the merchants of Canaan will be silenced and destroyed; All who weigh out silver will be cut off. 12 “It will come about at that time That I will search Jerusalem with lamps And I will punish the men Who [like old wine] are stagnant in spirit, Who say in their hearts, ‘The LORD will not do good, nor will He do evil.’ 13 “Furthermore, their wealth will become plunder And their houses a desolation. Yes, they will build houses but not live in them, And plant vineyards but not drink their wine.” [Deut 28:30 , 39 ; Amos 5:11 , 12 ] 14 The great [judgment] day of the LORD is near, Near and coming very quickly. Listen! The [voice of the] day of the LORD ! The warrior cries out bitterly [unable to fight or to flee]. 15 That day is a day of [the outpouring of the] wrath [of God], A day of trouble and distress, A day of destruction and devastation, A day of darkness and gloom, A day of clouds and thick darkness, [Jer 30:7 ; Joel 2:11 ; Amos 5:18 ] 16 A day of trumpet and the battle cry [of invaders] Against the fortified cities And against the high corner towers (battlements). 17 I will bring distress on men So that they will walk like the blind [unable to find a way of escape], Because they have sinned against the LORD ; Their blood will be poured out like dust [and trampled underfoot], And their flesh like dung. 18 Neither their silver nor their gold Will be able to rescue them On the day of the LORD ’s indignation and wrath. And the whole earth will be consumed In the fire of His jealous h wrath, For He shall make a full and complete end, Indeed a terrifying one, Of all the inhabitants of the earth. [Luke 21:35 , 36 ; 2 Pet 3:10–13 ] Zephaniah 2 Judgments on Judah’s Enemies 1 G ATHER YOURSELVES together [in repentance], yes, gather [in submission], O nation without shame, 2 Before the decree takes effect [and the time for repentance is lost]— The day passes like the chaff [whirled by the wind]— Before the burning and fierce anger of the LORD comes upon you, Before the day of the wrath of the LORD comes upon you. 3 Seek the LORD [search diligently for Him and regard Him as the foremost necessity of your life], All you humble of the land Who have practiced His ordinances and have kept His commandments; Seek righteousness, seek humility [regard them as vital].

• From Amplified Holy Bible (2015)

  48 Laban said, “This mound [of stones] is a witness [a reminder of the oath taken] today between you and me.” Therefore he [also] called the name Galeed, 49 and Mizpah (n watchtower), for Laban said, “May the LORD watch between you and me when we are absent from one another. 50 “If you should mistreat (humiliate, oppress) my daughters, or if you should take other wives besides my daughters, although no one is with us [as a witness], see and remember, God is witness between you and me.” 51 Laban said to Jacob, “Look at this mound [of stones] and look at this pillar which I have set up between you and me. 52 “This mound is a witness, and this pillar is a witness, that I will not pass by this mound to harm you, and that you will not pass by this mound and this pillar to harm me. 53 “The God of Abraham [your father] and the God of Nahor [my father], and the o god [the image of worship] of their father [Terah, an idolater], judge between us.” But Jacob swore [only] by [the one true God] the Fear of his father Isaac. [Josh 24:2 ] 54 Then Jacob offered a sacrifice [to the LORD ] on the mountain, and called his relatives to the meal; and they ate food and spent the night on the mountain. 55 Early in the morning Laban got up and kissed his p grandchildren and his daughters [goodbye] and pronounced a blessing [asking God’s favor] on them. Then Laban left and returned home. Genesis 32 Jacob’s Fear of Esau 1 T HEN AS Jacob went on his way, the angels of God met him [to reassure and protect him]. 2 When Jacob saw them, he said, “This is God’s camp.” So he named that place Mahanaim (a double camps). [Gen 32:7 , 10 ] 3 Then Jacob sent messengers ahead of him to his brother Esau in the land of Seir, the country of Edom.

• From Amplified Holy Bible (2015)

  (Now Obadiah feared the LORD greatly; 4 for when Jezebel destroyed the prophets of the LORD , Obadiah took a hundred prophets and hid them by fifties in a cave, and provided them with bread and water.) 5 Then Ahab said to Obadiah, “Go into the land to all the sources of water and to all the streams; perhaps we may find grass and keep the horses and mules alive, and not have to kill some of the cattle.” 6 So they divided the land between them to a survey it. Ahab went one way by himself and Obadiah went another way by himself. 7 As Obadiah was on the way, behold, Elijah met him. He recognized him and fell face downward [out of respect] and said, “Is it you, my lord Elijah?” 8 He answered him, “It is I. Go tell your master, ‘Elijah is here.’ ” 9 But he said, “What sin have I committed, that you would hand over your servant to Ahab to put me to death? 10 “As the LORD your God lives, there is no nation or kingdom where my master has not sent messengers to seek you; and when they said, ‘He is not here,’ Ahab made the kingdom or nation swear that they had not found you. 11 “And now you are saying, ‘Go, tell your master, “Behold, Elijah [is here].” ’ 12 “And as soon as I leave you, the Spirit of the LORD will carry you b to a place I do not know; so when I come to tell Ahab and he does not find you, he will kill me. Yet your servant has [reverently] feared the LORD from my youth. 13 “Has it not been told to my lord [Elijah] what I did when Jezebel killed the prophets of the LORD , how I hid a hundred of the LORD ’s prophets by fifties in a cave, and provided them with bread and water? 14 “And now you are saying, ‘Go, tell your master, “Elijah is here” ’; and he will kill me.” 15 Elijah said, “As the LORD of hosts (armies) lives, before whom I stand, I will certainly show myself to Ahab today.” 16 So Obadiah went to meet Ahab and told him; and Ahab went to meet Elijah. 17 When Ahab saw Elijah, Ahab said to him, “Are you the one who is bringing disaster on Israel?” 18 Elijah said, “I have not brought disaster on Israel, but you and your father’s household have, by abandoning (rejecting) the commandments of the LORD and by following the Baals. 19 “Now then, send word and gather to me all Israel at Mount Carmel, together with the 450 prophets of Baal and the 400 prophets of [the goddess] Asherah, who eat at [Queen] Jezebel’s table.” God or Baal on Mount Carmel 20 So Ahab sent word to all the Israelites and assembled the [pagan] prophets together at Mount Carmel.