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 Girls & Sex (2016)

  In the shower, Tyler kissed her roughly, then pushed her up against the tiles and began having sex with her from behind. She turned up the hot water tap all the way, hoping that would make him stop. It didn’t. He switched to anal sex. “I told him he was hurting me, and he was like ‘Oh, I’m sorry,’ but then he’d keep going. His frat brothers actually came into the shower and saw us and laughed.” She asked Tyler to stop twice more; finally he did. Not knowing what else to do, she spent the night. The next morning, when he dropped her off at her dorm, she told him, “Thanks, I had fun.” She still doesn’t know why she said that. A friend stopped by her room to find out how her night had gone. “I think I was raped,” Megan said. THE CAMPUS PARTY scene can be exhilarating—if it weren’t, no one would participate. But as Armstrong and her colleagues have pointed out, it also facilitates rape. Women, not men, wear body-baring outfits. Women, not men, relinquish turf and transportation. Women, as females and often as younger students, are expected to be “nice” and deferential to their male hosts. A “fun girl” wouldn’t make a scene just because a guy grabbed her ass or held her down and grinded against her; she’d just find a way artfully and politely to disengage. “Fun girls” also drink freely—alcohol gives them license to be sexual, loosening inhibitions while anesthetizing against intimacy, embarrassment, or accountability. It can also undermine their ability to resist, remember, or feel entitled to report sexual assault. The manipulation of the party culture is both systematic and invisible, Armstrong writes, seemingly part of the continuum (if at the extreme edge) of acceptable “crazy” collegiate behavior. Since victims have a hard time convincing anyone, including themselves, that a crime has actually occurred, it is also generally consequence-free. Holly woke the next morning with no idea where she was. There was a guy next to her in the bed, a senior she knew only by name and didn’t remember seeing at the party. There was also a used condom on the floor. “Do you remember what happened last night?” he asked. She shook her head. “We had sex,” he said.

• 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)

  4 He commanded them, saying, “This is what to say to my lord Esau: ‘Your servant Jacob says this, “I have been living temporarily with Laban, and have stayed there until now; 5 I have oxen, donkeys, flocks, male servants, and female servants; and I have sent [this message] to tell my lord, so that I may find grace and kindness in your sight.” ’ ” 6 The messengers returned to Jacob, saying, “We went to your brother Esau, and now he is coming to meet you, and there are four hundred men with him.” 7 Jacob was greatly afraid and distressed; and he divided the people who were with him, and the flocks and herds and camels, into two camps; 8 and he said, “If Esau comes to the one camp and attacks it, then the other camp which is left will escape.” 9 Jacob said, “O God of my father Abraham and God of my father Isaac, the LORD , who said to me, ‘Return to your country and to your people, and I will make you prosper,’ 10 I am unworthy of all the lovingkindness and compassion and of all the faithfulness which You have shown to Your servant. With only my staff [long ago] I crossed over this Jordan, and now I have become [blessed and increased into these] two groups [of people]. 11 “Save me, please, from the hand of my brother, from the hand of Esau; for I fear him, that he will come and attack me and the mothers with the children. 12 “And You [LORD ] said, ‘I will certainly make you prosper and make your descendants as [numerous as] the sand of the sea, which is too great to be counted.’ ” 13 So Jacob spent the night there. Then he selected a present for his brother Esau from the livestock he had acquired: 14 two hundred female goats, twenty male goats, two hundred ewes, twenty rams, 15 thirty milking camels with their colts, forty cows, ten bulls, twenty female donkeys, and ten [donkey] colts. 16 He put them into the care of his servants, every herd by itself, and said to his servants, “Go on ahead of me, and put an interval [of space] between the individual herds.” 17 Then he commanded the one in front, saying, “When Esau my brother meets you and asks to whom you belong, and where you are going, and whose are the animals in front of you? 18 then you shall say, ‘They are your servant Jacob’s; they are a gift sent to my lord Esau.

• From Amplified Holy Bible (2015)

  16 “Then I commanded your judges at that time, saying, ‘Hear the matters between your brothers [your fellow countrymen], and judge righteously and fairly between a man and his brother, or the stranger (resident alien, foreigner) who is with him. 17 ‘You shall not d show partiality in judgment; you shall hear and pay attention to the [cases of the] least [important] as well as the great. You shall not e fear man, for the judgment is God’s. The case that is too hard for you [to judge], you shall bring to me, and I will hear it.’ 18 “I commanded you at that time [regarding] all the things that you should do. 19 “Then we set out from Horeb (Sinai), and went through all that great and terrible wilderness which you saw on the way to the hill country of the f Amorites, just as the LORD our God commanded us; and we came to Kadesh-barnea. 20 “And I said to you, ‘You have come to the hill country of the Amorites which the LORD our God is about to give us. 21 ‘Behold, the LORD your God has set the land before you; go up and take possession of it , just as the LORD , the God of your fathers, has spoken to you. Do not fear or be dismayed.’ 22 “Then all of you approached me and said, ‘Let us send men [into the land] before us, so that they may explore and search the area for us, and bring back to us word regarding the way we should go, and the cities we should enter.’ 23 “The plan pleased me and I took twelve of your men, one man from each tribe. 24 “They turned and went up into the hill country, and came to the Valley of Eshcol and spied it out. 25 “Then they took some of the fruit of the land in their hands and brought it down to us; and they reported back to us, and said, ‘It is a good land which the LORD our God is about to give us.’ 26 “Yet you were not willing to go up [to take possession of it], but rebelled against the command of the LORD your God. 27 “You murmured and were ill-tempered (discontented) in your tents, and said, ‘Because the LORD hates us He has brought us from the land of Egypt to hand us over to the Amorites to destroy us. 28 ‘Where can we go up? Our brothers (spies) have made our hearts melt [in fear] and demoralized us by saying, “The people are bigger and taller than we; the cities are large, and fortified [all the way up] to heaven. And besides, we saw the [giant-like] sons of the Anakim there.” ’ 29 “Then I said to you, ‘Do not be shocked, nor fear them.

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

  The instructions under the picture provide the immediate motivation; and we look for the gun without leaving the non-reflective plane: a potential gun has appeared, vaguely localized in the picture. It is in this same way that we must conceive the change of intention and of behaviour which characterizes emotion. The impossibility of finding a solution to the problem is apprehended objectively, as a quality of the world. This serves to motivate the new unreflective consciousness which now grasps the world differently, under a new aspect, and imposes a new behaviour — through which that aspect is grasped — and this again serves as hyle for the new intention. But emotional conduct is not on the same plane as other kinds of behaviour; it is not effectual . Its aim is not really to act upon the object as it is, by the interpolation of particular means. Emotional behaviour seeks by itself, and without modifying the structure of the object, to confer another quality upon it, a lesser existence or a lesser presence (or a greater existence, etc.). In a word, during emotion, it is the body which, directed by the consciousness, changes its relationship with the world so that the world should change its qualities. If emotion is playacting, the play is one that we believe in. A simple example will serve to explain this emotive structure: I lift my hand to pluck a bunch of grapes. I cannot do so; they are beyond my reach; so I shrug my shoulders, muttering: 'they are too green', and go on my way. The gestures, words and behaviour are not to be taken at face value. This little comedy that I play under the grapes, thereby conferring this quality of being 'too green' upon them, serves as a substitute for the action I cannot complete. They presented themselves at first as 'ready for gathering'; but this attractive quality soon becomes intolerable when the potentiality cannot be actualized. The disagreeable tension becomes, in its turn, a motive for seeing another quality in those grapes: their being 'too green', which will resolve the conflict and put an end to the tension. Only, I cannot confer this quality upon the grapes chemically. So I seize upon the tartness of grapes that are too green by putting on the behaviour of disrelish. I confer the required quality upon the grapes magically. In this case the comedy is only half sincere. But let the situation be more critical; let the incantatory behaviour be maintained in all seriousness: and there you have emotion. Take, for example, passive fear. I see a ferocious beast coming towards me: my legs give way under me, my heart beats more feebly, I turn pale, fall down and faint away. No conduct could seem worse adapted to the danger than this, which leaves me defenceless. And nevertheless it is a behaviour of escape ; the fainting away is a refuge.

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

  Thus it is that the consciousness which is realizing, with spontaneous finality, a magical aspect of the world may create the opportunity to manifest itself as a real magical quality. And reciprocally, if the world presents itself as magical in one way or another, it may be the consciousness that specifies and achieves the constitution of this magic and is diffusing it everywhere or, on the contrary, is concentrating it forcibly upon a single object. In any case, it must be noted that emotion is not the accidental modification of a subject who is surrounded by an unchanged world. It is easy to see that no emotional apprehension of an object as frightening, irritating, saddening, etc. can arise except against the background of a complete alteration of the world. For an object to appear formidable, indeed, it must be realized as an immediate and magical presence confronting the consciousness. For example, this face that I see ten yards away behind the window must be lived as an immediate, present threat to myself. But this is possible only in an act of consciousness which destroys all the structures of the world that might dispel the magic and reduce the event to reasonable proportions. It would require, for instance, that the window as 'object that must first be broken' and the ten yards as 'distance that must first be covered' should be annihilated. This does not mean in the least that the consciousness in its terror brings the face nearer, in the sense of reducing the distance between it and my body. To reduce a distance is still to be thinking in terms of distance. Similarly, although the terrified subject might think, about the window, 'it could easily be broken', or 'it could be opened from outside', these are only rational explanations that he might offer for his fear. In reality, the window and the distance are seized simultaneously in the act of consciousness which catches sight of the face at the window: but in this very act of catching sight of it, window and distance are emptied of their necessary character as tools, They are grasped in another way. The distance is no longer grasped as distance — for it is not thought of as 'that which would first have to be traversed.', it is grasped as the background united with the horrible. The window is no longer grasped as 'that which would first have to be opened', it is grasped simply as the frame of the frightful visage. And in a general way, areas form themselves around me out of which the horrible makes itself felt. For the horrible is not possible in the deterministic world of tools.

• From Amplified Holy Bible (2015)

  Was it not all those who came out of Egypt led by Moses? 17 And with whom was He angry for forty years? Was it not with those who sinned, whose dead bodies were scattered in the desert? 18 And to whom did He swear [an oath] that they would not enter His rest, but to those who disobeyed [those who would not listen to His word]? 19 So we see that they were not able to enter [into His rest—the promised land] because of unbelief and an unwillingness to trust in God. [Num 14:1–35 ] Hebrews 4 The Believer’s Rest 1 T HEREFORE, WHILE the promise of entering His rest still remains and is freely offered today, let us fear, in case any one of you may seem to come short of reaching it or think he has come too late. 2 For indeed we have had the good news [of salvation] preached to us, just as the Israelites also [when the good news of the promised land came to them]; but the message they heard did not benefit them, because it was not united with faith [in God] by those who heard. 3 For we who believe [that is, we who personally trust and confidently rely on God] enter that rest [so we have His inner peace now because we are confident in our salvation, and assured of His power], just as He has said, “AS I SWORE [an oath] IN MY WRATH , THEY SHALL NOT ENTER MY REST ,” [this He said] although His works were a completed from the foundation of the world [waiting for all who would believe]. [Ps 95:11 ] 4 For somewhere [in Scripture] He has said this about the seventh day: “AND GOD RESTED ON THE SEVENTH DAY FROM ALL HIS WORKS ”; [Gen 2:2 ] 5 and again in this, “THEY SHALL NOT ENTER MY REST .” [Ps 95:11 ] 6 Therefore, since the promise remains for some to enter His rest, and those who formerly had the good news preached to them failed to [grasp it and did not] enter because of [their unbelief evidenced by] disobedience, 7 He again sets a definite day, [a new] “Today,” [providing another opportunity to enter that rest by] saying through David after so long a time, just as has been said before [in the words already quoted], “TODAY IF YOU HEAR HIS VOICE , DO NOT HARDEN YOUR HEARTS .” [Ps 95:7 , 8 ] 8 [This mention of a rest was not a reference to their entering into Canaan.] For if Joshua had given them rest, God would not speak about another day [of opportunity] after that. 9 So there remains a [full and complete] Sabbath rest for the people of God. 10 For the one who has once entered His rest has also rested from [the weariness and pain of] his [human] labors, just as God rested from [those labors uniquely] His own.

• From Amplified Holy Bible (2015)

  My men are few in number, and the men of the land will band together against me and attack me; I shall be destroyed, I and my household.” 31 But they said, “Should he [be permitted to] treat our sister as a prostitute?” Genesis 35 Jacob Moves to Bethel 1 T HEN GOD said to Jacob, “Go up to Bethel and live there, and make an altar there to God, who appeared to you [in a distinct manifestation] when you fled [years ago] from Esau your brother.” [Gen 28:11–22 ] 2 Then Jacob said to his household and to all who were with him, “Get rid of the [idols and images of] foreign gods that are among you, and ceremonially purify yourselves and change [into fresh] clothes; 3 then let us get up and go up to Bethel, and I will make an altar there to God, who answered me in the day of my distress and has been with me wherever I have gone.” 4 So they gave Jacob all the [idols and images of the] foreign gods they had and the rings which were in their ears [worn as charms against evil], and Jacob buried them under the a oak tree near Shechem. 5 As they journeyed, there was a great [supernatural] terror [sent from God] on the cities around them, and [for that reason] the Canaanites did not pursue the sons of Jacob. 6 So Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him. 7 There he built an altar [to worship the LORD ], and called the place El-bethel (God of the House of God), because there God had revealed Himself to him when he escaped from his brother. 8 Now Deborah, [who once was] Rebekah’s nurse, died and was buried below Bethel under the oak; and the name of it was called Allon-bacuth (Oak of Weeping). Jacob Is Named Israel 9 Then God [in a visible manifestation] appeared to Jacob again when he came out of Paddan-aram, and declared a blessing on him. [Gen 32:28 ] 10 Again God said to him, “Your name is Jacob; You shall no longer be called Jacob, But Israel shall be your name.” So he was called b Israel. 11 And God said to him, “I am c God Almighty. Be fruitful and multiply; A nation and a company of nations shall come from you, And kings shall be born of your d loins. 12 “The land which I gave Abraham and Isaac I will give to you, and to your descendants after you I will give the land.” 13 Then God ascended from Jacob in the place where He had spoken with him.

• From Lady Chatterley's Lover (1928)

  The evening was wonderfully clear and long-lingering, even in the small town. It would be half-light all night. With a face like a mask, from resentment, Hilda started her car again, and the two sped back on their traces, taking the other road, through Bolsover. Connie wore her goggles and disguising cap, and she sat in silence. Because of Hilda's opposition, she was fiercely on the side of the man, she would stand by him through thick and thin. They had their headlights on, by the time they passed Crosshill, and the small lit-up train that chuffed past in the cutting made it seem like real night. Hilda had calculated the turn into the lane at the bridge-end. She slowed up rather suddenly and swerved off the road, the lights glaring white into the grassy, overgrown lane. Connie looked out. She saw a shadowy figure, and she opened the door. "Here we are!" she said softly. But Hilda had switched off the lights, and was absorbed backing, making the turn. "Nothing on the bridge?" she asked shortly. "You're all right," said the man's voice. She backed on to the bridge, reversed, let the car run forwards a few yards along the road, then backed into the lane, under a wych-elm tree, crushing the grass and bracken. Then all the lights went out. Connie stepped down. The man stood under the trees. "Did you wait long?" Connie asked. "Not so very," he replied. They both waited for Hilda to get out. But Hilda shut the door of the car and sat tight. "This is my sister Hilda. Won't you come and speak to her? Hilda! This is Mr. Mellors." The keeper lifted his hat, but went no nearer. "Do walk down to the cottage with us, Hilda," Connie pleaded. "It's not far." "What about the car?" "People do leave them on the lanes. You have the key." Hilda was silent, deliberating. Then she looked backwards down the lane. "Can I back round that bush?" she said. "Oh, yes!" said the keeper. She backed slowly round the curve, out of sight of the road, locked the car, and got down. It was night, but luminous dark. The hedges rose high and wild, by the unused lane, and very dark seeming. There was a fresh sweet scent on the air. The keeper went ahead, then came Connie, then Hilda, and in silence. He lit up the difficult places with a flashlight torch, and they went on again, while an owl softly hooted over the oaks, and Flossie padded silently around. Nobody could speak. There was nothing to say. At length Connie saw the yellow light of the house, and her heart beat fast. She was a little frightened. They trailed on, still in Indian file.

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

  The sudden passage from a rational apprehension of the world to an apprehension of the same world as magical, when this is motivated by the object itself and accompanied by a disagreeable element — that is horror: if it is accompanied by an agreeable element, it will be admiration (we mention these two examples, but there are naturally many other cases). Thus there are two forms of emotion, according to whether it is we who constitute the magic of the world to replace a deterministic activity which cannot be realized, or whether the world itself is unrealizable and reveals itself suddenly as a magical environment. In the state of horror, we are suddenly made aware that the deterministic barriers have given way. That face which appears at the window, for instance — we do not at first take it as that of a man, who might push the door open and take thirty paces to where we are standing. On the contrary, it is presented, motionless though it is, as acting at a distance. The face outside the window is in immediate relationship with our body; we are living and undergoing its signification; it is with our own flesh that we constitute it, but at the same time it imposes itself, annihilates the distance and enters into us. Consciousness plunged into this magic world drags the body with it in as much as the body is belief and the consciousness believes in it. The behaviour which gives its meaning to the emotion is no longer our behaviour; it is the expression of the face and the movements of the body of the other being, which make up a synthetic whole together with the upheaval in our own organism. Here again, then, we find the same elements and the same structure as we were describing a little while ago, except that in the former case the magic and the meaning of the emotion came from the world and not from ourselves. Naturally, magic, as a real quality of the world, is not strictly limited to the human. It extends to things also, inasmuch as they may present themselves as human (the disturbing impression of a landscape, of certain objects, or of a room which retains the traces of some mysterious visitor) or bear the imprint of the psychic. And, also naturally, the two main types of emotion are not absolutely and strictly distinct; there are often mixtures of the two types and the majority of our emotions are less than pure. Thus it is that the consciousness which is realizing, with spontaneous finality, a magical aspect of the world may create the opportunity to manifest itself as a real magical quality. And reciprocally, if the world presents itself as magical in one way or another, it may be the consciousness that specifies and achieves the constitution of this magic and is diffusing it everywhere or, on the contrary, is concentrating it forcibly upon a single object.

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

  A phenomenological description of emotion ought to resolve these contradictions. III. Outline of a Phenomenological Theory Perhaps it will assist us in our research to make a preliminary observation, one which might serve towards a general criticism of all the theories of emotion we have encountered (with the possible exception of Dembo's). For the majority of psychologists everything happens as though the consciousness of emotion were primarily a reflective consciousness; that is, as if the primary form of emotion, as a fact of consciousness, were its appearance to us as a modification of our psychic being — or, to use ordinary language, its being grasped first of all, as a state of mind . And certainly, it is always possible to become aware of emotion as a fact of consciousness, as when we say: I am angry, I am afraid, etc. But the fear does not begin as consciousness of being afraid, any more than the perception of this book is consciousness of perceiving it. The emotional consciousness is at first non-reflective, and upon that plane it cannot be consciousness of itself, except in the non-positional mode. The emotional consciousness is primarily consciousness of the world. There is no need to call to mind the whole theory of consciousness in order to understand this principle clearly. A few simple observations will suffice, and it is remarkable that the psychologists of emotion have never thought of making them. It is obvious indeed that the man who is frightened is afraid of something. Even if it is a case of one of those indefinite anxieties that one feels in the dark, in a sinister and deserted alley, etc., it is still of certain aspects of the night, or of the world, that one is afraid. And without doubt, all the psychologists have noted that emotion is touched off by some perception — a representative signal, etc. But for them, as it appears, emotion then parts company with the object to become absorbed in itself. Little reflection is needed to discover that, on the contrary, emotion returns to the object every moment and feeds upon it. They describe flight in fear, for instance, as though the flight were not first and foremost a flight from a certain object, as though that object did not remain constantly in the act of flight as its theme, the reason for it, as what one is fleeing from . And how can we speak about anger, in which one strikes, reviles and threatens, without mentioning the person who represents the objective unity of all those insults, menaces and blows? In a word, the emotional subject and the object of the emotion are united in an indissoluble synthesis. Emotion is a specific manner of apprehending the world. That is what Dembo alone has a glimpse of, although he does not give a reason for it.

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

  And, in the event, I have annihilated it so far as was in my power. Such are the limitations of my magical power over the world: I can suppress it as an object of consciousness, but only by suppressing consciousness itself. 1 Let it not be thought that the physiological behaviour in passive fear is pure disorder. It represents an abrupt realisation of the bodily conditions which ordinarily accompany the passage from the waking state to sleep. 1 Or at least by modifying it: in fainting, one passes into a dreaming consciousness — that is, into one of 'unrealization'. Flight, in active fear, is mistakenly supposed to be rational behaviour. It is thought to contain calculation — admittedly brief — by the subject who wants to put the greatest possible distance between the danger and himself. But that is a misunderstanding of this behaviour, which would reduce it to prudence. We do not take flight to reach shelter: we flee because we are unable to annihilate ourselves in unconsciousness. Flight is fainting away in play; it is magical behaviour which negates the dangerous object with one's whole body, by reversing the vectorial structure of the space we live in and suddenly creating a potential direction on the other side. It is a way of forgetting, of negating the danger. It is in precisely the same way that an untrained boxer flings himself at his adversary with his eyes shut: he wants to suppress the existence of the other's fists; by refusing to see them he symbolically eliminates their efficacy. The real meaning of fear is now becoming apparent to us. It is a consciousness whose aim is to negate something in the external world by means of magical behaviour, and will go so far as to annihilate itself in order to annihilate the object also, Passive sadness is characterized, as we know, by dejected behaviour; there is muscular relaxation, paleness and cold at the extremities; one turns away towards some corner to sit there motionless, making the least possible contact with the world. One prefers twilight to full daylight, silence to sound, and solitude in one's room to frequented roads and public places. 'To be alone,' as they say, 'with one's sorrow.' But that is not true at all: it is good form, of course, to appear to meditate deeply over one's grief. But cases in which a sorrow is really cherished are rather rare. There is quite another reason: one of the accustomed conditions of our activity has vanished, yet we are still required to act in and upon the world without it. Most of the potentialities of our world (work to be done, people to see, duties of the daily round to be accomplished) remain the same.

• From Amplified Holy Bible (2015)

  4 Their poison is like the venom of a serpent; They are like the deaf horned viper that stops up its ear, 5 So that it does not listen to the voice of charmers, Or of the skillful enchanter casting [cunning] spells. 6 O God, break their teeth in their mouth; Break out the fangs of the young lions, O LORD . 7 Let them flow away like water that runs off; When he aims his arrows, let them be as headless shafts. 8 Let them be as a snail which melts away (secretes slime) as it goes along, Like the miscarriage of a woman which never sees the sun. 9 Before your cooking pots can feel the fire of thorns [burning under them as fuel], He will sweep them away with a whirlwind, the green and the burning ones alike. 10 The [unyieldingly] righteous will rejoice when he sees the vengeance [of God]; He will wash his feet in the blood of the wicked. 11 Men will say, “Surely there is a reward for the righteous; Surely there is a God who judges on the earth.” Psalm 59 Prayer for Rescue from Enemies. To the Chief Musician; set to [the tune of] “Do Not Destroy.” A Mikhtam of David, [a record of memorable thoughts] when Saul sent men to watch his house in order to kill him. 1 D ELIVER ME from my enemies, O my God; Set me securely on an inaccessibly high place away from those who rise up against me. 2 Deliver me from those who practice wrongdoing, And save me from bloodthirsty men. 3 Look! They lie in wait for my life; Fierce and powerful men [are uniting together to] launch an attack against me, Not for my wrongdoing nor for any sin of mine, O LORD . 4 They run and set themselves against me though there is no guilt in me; Stir Yourself to meet and help me, and see [what they are doing]! 5 You, O LORD God of hosts, the God of Israel, Arise to punish all the nations; Spare no one and do not be merciful to any who treacherously plot evil. Selah. 6 They return at evening, they howl and snarl like dogs, And go [prowling] around the city. 7 Look how they belch out [insults] with their mouths; Swords [of sarcasm, ridicule, slander, and lies] are in their lips, For they say, “Who hears us?” 8 But You, O LORD , will laugh at them [in scorn]; You scoff at and deride all the nations. 9 O [God] my strength, I will watch for You; For God is my stronghold [my refuge, my protector, my high tower]. 10 My God in His [steadfast] lovingkindness will meet me; God will let me look triumphantly on my enemies [who lie in wait for me].

• From Amplified Holy Bible (2015)

  13 “He will love you and bless you and multiply you; He will also bless the fruit of your womb and the fruit of your land, your grain and your new wine and your [olive] oil, the offspring of your cattle and the young of your flock, in the land which He swore to your fathers to give you. 14 “You shall be blessed above all peoples; there will be no male or female barren (childless, infertile) among you or among your cattle. 15 “The LORD will take away from you all sickness; and He will not subject you to any of the harmful diseases of Egypt which you have known, but He will impose them on all [those] who hate you. 16 “And you shall consume all the peoples whom the LORD your God will give over to you; your eye shall not pity them, nor shall you serve their gods, for that would be a [deadly] trap to you. 17 “If you say in your heart, ‘These nations are greater than I am; how can I dispossess them?’ 18 you shall not be afraid of them; you shall remember [with confidence] what the LORD your God did to Pharaoh and to all Egypt— 19 the great trials which you saw with your own eyes, and the signs, the wonders, the mighty hand and the outstretched arm by which the LORD your God brought you out. So shall the LORD your God do to all the peoples of whom you are afraid. 20 “Moreover, the LORD your God will send the hornet (His terror) against them, until those who are left and hide themselves from you perish. 21 “You shall not dread them, for the LORD your God is in your midst, a great and awesome God. 22 “The LORD your God will clear away these nations before you little by little; you will not be able to put an end to them quickly, for [if you did] the a wild animals would become too numerous for you. 23 “But the LORD your God will hand them over to you, and will confuse them with a great panic until they are destroyed. 24 “And He will hand over their kings to you, and you will make their name perish from under heaven; no man will be able to stand before you until you have destroyed them. 25 “You shall burn the carved and sculpted images of their gods in the fire. You shall not covet the silver or gold that is on them, nor take it for yourselves, so that you will not be ensnared by it [in a deadly trap], for it is an abomination (repulsive) to the LORD your God. 26 “You shall not bring an abomination (idol) into your house, and like it come under the ban (doomed to destruction); you shall utterly detest and you shall utterly hate it, for it is something banned.

• From Amplified Holy Bible (2015)

  17 Then Saul said to David, “Behold I will give you my older daughter Merab as a wife; only be brave for me and fight the LORD ’s battles.” For Saul thought, “My hand shall not be against him, but let the hand of the Philistines be against him.” 18 David said to Saul, “Who am I, and what is my life or my father’s family in Israel, that I should be the king’s son-in-law?” 19 But at the time when Merab, Saul’s daughter, should have been given to David, she was [instead] given to Adriel the Meholathite as a wife. David Marries Saul’s Daughter 20 Now Michal, Saul’s daughter, loved David; and when they told Saul, it pleased him. 21 Saul said, “I will give her to him so that she may become a snare (bad influence, source of trouble) to him, and that the hand of the Philistines may be against him.” So Saul said to David for a second time, “You shall be my son-in-law today.” 22 Then Saul commanded his servants, “Speak to David secretly, saying, ‘Listen, the king delights in you, and all his servants love you; now then, become the king’s son-in-law.’ ” 23 So Saul’s servants spoke these words to David. But David said, “Is it a trivial thing in your sight to become a king’s son-in-law, seeing that I am a poor man and insignificant?” 24 The servants of Saul told him what David said. 25 Then Saul said, “This is what you shall say to David: ‘The king wants no dowry except a hundred foreskins of the Philistines, to take vengeance on the king’s enemies.’ ” Now Saul’s intention was to cause e David’s death at the hand of the Philistines. 26 When his servants told David these words, it pleased him to become the king’s son-in-law. Before the time [for the marriage] arrived, 27 David arose and went, he and his men, and killed two hundred Philistine men, and David brought their foreskins [as proof of death] and presented f every one of them to the king, so that he might become the king’s son-in-law. So Saul gave him Michal, his [younger] daughter, as a wife. 28 When Saul saw and knew that the LORD was with David, and that Michal, his daughter, loved him, 29 Saul was even more afraid of David; and Saul became David’s constant enemy. 30 Then the Philistine commanders (princes) came out to battle, and it happened as often as they did, that David acted more wisely and had more success than all Saul’s servants. So his name was highly esteemed. 1 Samuel 19 David Protected from Saul 1 N OW SAUL told his son Jonathan and all his servants to kill David, but Jonathan, Saul’s son, greatly delighted in David. 2 So he told David, “Saul my father is seeking to kill you. Now then, please be on guard in the morning, and stay in a secret place and hide yourself.

• From Amplified Holy Bible (2015)

  20 So Ahaz slept with his fathers [in death] and was buried with his fathers in the City of David; and his son Hezekiah became king in his place. 2 Kings 17 Hoshea Reigns over Israel 1 I N THE twelfth year of Ahaz king of Judah, Hoshea the son of Elah became king over Israel in Samaria, and reigned for nine years. 2 He did evil in the sight of the LORD , but not as the kings of Israel who came before him. 3 a Shalmaneser [V] king of Assyria came up against him, and Hoshea became his servant and paid him tribute (money). 4 But the king of Assyria discovered a conspiracy in Hoshea, who sent messengers to So, king of Egypt, and offered no tribute to the king of Assyria, as he had done year by year; therefore the king of Assyria arrested him and bound him in prison. 5 Then the king of Assyria invaded all the land [of Israel] and went up to b Samaria and besieged it for three years. Israel Captive 6 In the ninth year of Hoshea, c the king of Assyria took Samaria and carried [the people of] Israel into exile to Assyria, and settled them in Halah and in Habor, by the river of Gozan, and in the cities of the Medes. Why Israel Fell 7 Now this came about because the Israelites had sinned against the LORD their God, who had brought them up from the land of Egypt, from under the hand of Pharaoh king of Egypt; and they had feared [and worshiped] other gods 8 and walked in the customs of the [pagan] nations whom the LORD had driven out before the sons (descendants) of Israel, and in the pagan customs of the kings of Israel which they had introduced. 9 The Israelites ascribed things to the LORD their God which were not true. They built for themselves high places [of worship] in all their towns, from [the lonely] lookout tower to the [populous] fortified city. 10 They set up for themselves sacred pillars (memorial stones) and d Asherim on every high hill and under every green tree. 11 There they burned incense on all the high places, just as the [pagan] nations whom the LORD had deported before them; and they did evil and contemptible things, provoking the LORD [to anger]. 12 And they served idols, of which the LORD had said to them, “You shall not do this thing.” 13 Yet the LORD warned Israel and Judah through all His prophets and every seer, saying, “Turn from your evil ways and keep My commandments and My statutes, in accordance with all the Law which I commanded your fathers, and which I sent to you by My servants the prophets.” 14 However they did not listen, but stiffened their necks as did their fathers who did not believe (trust in, rely on, remain steadfast to) the LORD their God.

• From Lady Chatterley's Lover (1928)

  But now that Clifford was drifting off to this other weirdness of industrial activity, becoming almost a _creature_, with a hard, efficient shell of an exterior and a pulpy interior, one of the amazing crabs and lobsters of the modern, industrial and financial world, invertebrates of the crustacean order, with shells of steel, like machines, and inner bodies of soft pulp, Connie herself was really completely stranded. She was not even free, for Clifford must have her there. He seemed to have a nervous terror that she should leave him. The curious pulpy part of him, the emotional and humanly-individual part, depended on her with terror, like a child, almost like an idiot. She must be there, there at Wragby, a Lady Chatterley, his wife. Otherwise he would be lost like an idiot on a moor. This amazing dependence Connie realised with a sort of horror. She heard him with his pit managers, with the members of his Board, with young scientists, and she was amazed at his shrewd insight into things, his power, his uncanny material power over what is called practical men. He had become a practical man himself, and an amazingly astute and powerful one, a master. Connie attributed it to Mrs. Bolton's influence upon him, just at the crisis in his life. But this astute and practical man was almost an idiot when left alone to his own emotional life. He worshipped Connie, she was his wife, a higher being, and he worshipped her with a queer, craven idolatry, like a savage, a worship based on enormous fear, and even hate of the power of the idol, the dread idol. All he wanted was for Connie to swear, to swear not to leave him, not to give him away. "Clifford," she said to him--but this was after she had the key to the hut--"Would you really like me to have a child one day?" He looked at her with a furtive apprehension in his rather prominent pale eyes. "I shouldn't mind, if it made no difference between us," he said. "No difference to what?" she asked. "To you and me; to our love for one another. If it's going to affect that, then I'm all against it. Why, I might even one day have a child of my own!" She looked at him in amazement. "I mean, it might come back to me one of these days." She still stared in amazement, and he was uncomfortable. "So you would not like it if I had a child?" she said. "I tell you," he replied quickly, like a cornered dog, "I am quite willing, provided it doesn't touch your love for me. If it would touch that, I am dead against it." Connie could only be silent in cold fear and contempt. Such talk was really the gabbling of an idiot. He no longer knew what he was talking about. "Oh, it wouldn't make any difference to my feeling for you," she said, with a certain sarcasm.