Tag Archives: wonder

Edward Taylor, Meditation 41.1

14 Thursday Jul 2022

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Meditation 40

A clew of wonders! Clustered miracles!

Angels come whet your sight hereon. Here’s ground.

Sharpen your fancies here, ye saints in spiracles.

Here is enough in wonderment to drownds.

Make here the shining mark on white on which                              5                                 

Let all your wondering contemplations pitch.

Notes

A clew of wonders! A “clew” is a ball or coil: this matches nicely with “cluster” in the second clause.

The pause coming directly after the an unaccented syllable and a full stop (exclamation point) requires a long before we come to

Clustered miracles!

This pair of clauses is a call to come view. It is akin to a hawker calling to the public, Come see this.  He has not provided any “clue” as to what will be review.  The motto for the poem is John 14:2, where Jesus says to the worried disciples, “I go to prepare a place for you.” But even that is insufficient to know precisely what the poet will display.

We have a specific call to the angels:

Angels come whet your sight hereon. To “whet” is to sharpen a knife blade (for instance). The angels are being called to look upon this wonder and to sharpen their sight. This is an interesting allusion to a peculiar statement of First Peter:

10 Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, 11 inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. 12 It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look.

1 Peter 1:10–12 (ESV) Of this particular passage, Calvin (an exegete who would have influenced Taylor at least indirectly) writes:

The passage indeed admits of a twofold meaning; either that the treasure we have in the gospel fills the angels with a desire to see it, as it is a sight especially delightful to them; or that they anxiously desire to see the kingdom of Christ, the living image of which is set forth in the gospel. But the last seems to me to be the most suitable meaning.

John Calvin, 1 Peter: Commentaries on the Catholic Epistles, electronic ed., Calvin’s Commentaries (Albany, OR: Ages Software, 1998), 1 Pe 1:12.

Here’s ground. He is a solid reason, a solid basis for sharpening your sight.

Sharpen your fancies here, ye saints in spiracles.

He continues with the imagery of the “whet[stone]” and calls upon the saints to sharpen their thoughts. Saints in spiracles: in breath, in spirit. Thus, being paired with the angels likely is a call to the saints in glory.

Breath of life:

Genesis 2:7 (VGCLEM)

7 Formavit igitur Dominus Deus hominem de limo terræ, et inspiravit in faciem ejus spiraculum vitæ, et factus est homo in animam viventem.

Genesis 7:22 (VGCLEM)

22 et cuncta, in quibus spiraculum vitæ est in terra, mortua sunt.

The breath of the omnipotent:

Job 33:4 (VGCLEM)

4 Spiritus Dei fecit me,

et spiraculum Omnipotentis vivificavit me.

Job 33:4 (D-R)

4 The spirit of God made me, and the breath of the Almighty gave me life.

Spirit of man, Prov. 20:27, “spiraculum hominis”

Here is enough in wonderment to drownds.

Here is enough wonder for one to drown in (?). I’m not quite certain of the last word’s import.

A final call to everyone, and hence the reader (which is interesting, because Taylor having kept the poems private included to readers beyond himself):

Make here the shining mark on white on which                              5                                 

Let all your wondering contemplations pitch.

Mark this place. All wonder which you will have, put it here. Place upon this thing.

First, Taylor has carefully kept back the cause of wonder. What will be the object of wonder is not stated. Second, it is a call for contemplation.

Modern Christianity (at least as I have experienced) is a religion of action; not wonder. Our wonder is limited. Perhaps we sing about wonder. There are sermons which tell us to wonder but rarely facilitate wonder. That is likely because the preacher has limited experience with contemplation and hence can do little more than tell you contemplate. Contemplation without action is not a common element of piety (again in my experience).

When I have heard any attempt to discuss such contemplation it is always in the context of an analogy to nature. And certainly nature can provide ground for our wonder. But why then is our piety so threadbare as to not afford such things?

But this poem is a call to contemplation, to gaze upon a wonder.

I recently listened to a podcast on how there was a movement from avoiding marvels to calling people to look at marvels and wonders. I should probably give it a new listen in light of this poem to see how if affects my understand: https://historyofphilosophy.net/renaissance-science-daston

Kierkegaard, What it means to seek God.4 — Wonder

30 Thursday Sep 2021

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At this point, Kierkegaard examines the nature of wonder – which is perhaps an initial step in seeking after God. The argument will move from pagan wonder to a more deliberate striving to find God. 

He explains wonder as the result of one coming upon something “unknown, and thus wholly undetermined, or rather infinitely determinable.” When we come upon some-thing whose nature we cannot readily understand or explain, we may assign any number of explanations to account for the sight. He considers a number examples of the pagan being confronted in nature with some event he cannot readily explain. That event, being unexplained causes the pagan to wonder. 

            He then makes this observation: the greatest wonder one could experience would be to encounter God: for what would be more inexplicable in terms of something else than God. Kierkegaard then writes this about God, God “is the inexplicable whole of existence.” 

            What this phrase means is itself a wonder, because I am not quite sure how to take it. The language seems most explicable as pantheism, an identification of God with nature. This is problematic, because Kierkegaard is not a pantheist. He is unquestionably Christian.

            The statement is explicable from the position of a pagan – and he immediately returns to the question of the pagan. But then we are left to wonder what he means by “God.” The God of a Christian and of a pagan are very different things. 

            Kierkegaard wrote so quickly and so very much, I should not be surprised with an inartful phrase here or there. This is especially the case when he is also seeking to be deliberately evocative and paradoxical. Finally, I am also working with a translation.  The best I can make of this idea is that it a pagan concept of “God.”

            What then happens when the sight which was a primitive wonder becomes domesticated and no longer provokes worship? When the idolatry is brought indoors so to speak, it become poetry (or “posey” in my translation). 

            The posey aside, what happens to the one who was seeking God who wished to encounter God and who has come to realize that what once brought wonder has only brought disillusion? That thing which previously was full of wonder is now seen as a deception. For example

“When the gnarled tree-trunk creates the illusion of a figure unfamiliar to him, resembling a human being, and yet, to his surprise, resembling supernatural proportions he stops and worships.” What when that pagan realizes, this is merely a tree and no wonder? 

He realizes that he has been stumbling merely toward that which he does not understand. At that point he no longer experiences wonder but only confusion. 

Here he moves from wishing to find God. Now he must seek. He cannot trust to blundering along and being surprised and worshiping whatever he stumbles upon provided it provokes an emotion and surprise. Wonder alone is an insufficient guide to God. There must be a purposeful striving.

Kierkegaard, What it means to seek God.3

24 Friday Sep 2021

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Kiekegaard comes to the matter of wishing and seeking. He does admit the limits of the one who merely is wishing for this — it is never expressly stated, only hinted at. The limits are that he is seeking some “definite place.”  If he is wishing to find “the stillness”, he will never find that stillness: the stillness is not someplace one can go. 

And so wishing is limited, not because of its object but because of its ignorance. The wisher does not know whether his movements bring him nearer or leave him further away. 

But the one who gives up wishing is worse still.  This one has “exchanged the precarious wealth of the wish for the certain wretchedness of mediocrity!” I will do without the wish and without the stillness. 

He shifts the focus, again. The logical connection is not explicit, this implies that; rather it is suggestive, requiring the reader to ask, why this topic here?

The possible suggestion here is that, you could wish or seek for any number of things. The only thing which you could encounter “which is not determined by its relation to others … and this good is God.” This is the greatest thing for which one could wish for which one could seek. 

Then he ties together this concept of wishing and seeking (without knowledge of how to find) with God. The movement here is striking.  The wisher is wandering about and then “he is startled, and the expression for his wonder is worship.” 

When one comes upon God, or the realization that God is there the moment of confrontation is one of “wonder.” He then unpacks “wonder” as follows, wonder contains “both fear and bliss.”

Is that fair or true? One cannot simply read Kierkegaard without pausing repeatedly to reflect. But I cannot say this definition is wrong. Nothing focuses the attention quite so well as fear, but rather than retreating  — which is the normal response to fear – one is also transfixed, hence the bliss. 

He then provides this marvelous discussion of worship

The worship is therefore mingled fear and happiness.

Even the most purified and rational worship of God is 

            happiness in fear and trembling, 

            confidence in deadly peril,

            frankness in the consciousness of sin.

This underscores the paradox of seeking God which he raised above: One must come to this God in purity of heart and as a sinner. The saint is the most acutely aware of danger. 

I think of the story of Peter in the boat with Jesus: 

Luke 5:1-8

On one occasion, while the crowd was pressing in on him to hear the word of God, he was standing by the lake of Gennesaret, 2 and he saw two boats by the lake, but the fishermen had gone out of them and were washing their nets. 3 Getting into one of the boats, which was Simon’s, he asked him to put out a little from the land. And he sat down and taught the people from the boat. 4 And when he had finished speaking, he said to Simon, “Put out into the deep and let down your nets for a catch.” 5 And Simon answered, “Master, we toiled all night and took nothing! But at your word I will let down the nets.” 6 And when they had done this, they enclosed a large number of fish, and their nets were breaking. 7 They signaled to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. 8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, O Lord.” 

Any number of such stories could be found in the Bible. To be confronted with the knowledge that God is here is both fascinating and terrifying; I cannot look away and I cannot come nearer. 

If this is worship, then why do we settle for emotional inflammation? Do we actually truly want to be “startled” by God?

Thomas Manton on the Wonder of Salvation

23 Tuesday Sep 2014

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Thomas Manton in his sermon on Psalm 119:129 (Sermon CXLI) lists the wonders which one should see in being reconciled to God in Jesus Christ.

First, to be called at all:

1 Peter 2:9, ‘He hath called us out of darkness into his marvellous light.’

There is no man converted by the word of God but hath cause to wonder at his own estate, at the condescension of God in plucking him as a brand out of the burning, or that woful condition wherein he was before, when others are left to perish: John 14:22, ‘Lord, how is it that thou wilt manifest thyself to us, and not unto the world?’

Second, the privilege of reconciliation and communion with God:

And then that we are brought into the possession of such excellent privileges as we enjoy in our new estate, peace that passeth all understanding, Phil. 4:7, joy unspeakable and full of glory, 1 Peter 1:8; privileges greater than can be imagined or expressed. So are their hearts ravished in the sense of their reconciliation with God and communion with him.

Third, everlasting blessings promised:

So also in giving them such an undoubted right to an everlasting blessed estate in the heavens: 1 Cor. 2:9, ‘Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.’

He hath promised them a happiness which they can never think of, but every day they must fall a-wondering anew; and all this wrought by an exceeding great power working together with the word, Eph. 1:19;

Manton compares the wonder of the man rescued by God to the rescue of Peter by the angel. Peter had been imprisoned by Herod and was awaiting death. During the evening, an angel appeared in the prison, rescued Peter, and delivered him free of his chains:

as Peter wondered at his own deliverance, when chains and gates and bars did all give way to the power of the angel that brought him forth: Acts 12:9–11, ‘And he went out, and followed him, and wist not that it was true that was done by the angel, but thought he saw a vision. When they were past the first and the second ward, they came unto the iron gate that leadeth into the city, which opened to them of its own accord, and they went out and passed on through one street, and forthwith the angel departed from him. And when Peter was come to himself, he said, Now I know of a surety that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.’

So may every one that is converted to God stand wondering, when he considereth how, from whence, and to what he is called by God; all this is wonderful indeed.

This image reminds one of Charles Wesley’s verse in the hymn, “And Can it Be?”

Long my imprisoned spirit lay,
Fast bound in sin and nature’s night;
Thine eye diffused a quickening ray—
I woke, the dungeon flamed with light;
My chains fell off, my heart was free,
I rose, went forth, and followed Thee.
My chains fell off, my heart was free,
I rose, went forth, and followed Thee.

Fourth, there is the wonder of the change wrought within u:

There is more of God seen in inward experiences than in outward; in converting, comforting, quickening, and carrying on the work of grace in our own hearts, than in governing the courses of nature; therefore the apostle appealeth to this internal power, Eph. 3:20, ‘Unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us.’

He instanceth in that which God hath done for us in Christ, which is beyond our prayer, conceptions, and hopes; transcending the hopes and apprehensions of the most enlarged hearts. Thus is a Christian a wonder to himself.

Thomas Manton, The Complete Works of Thomas Manton, vol. 8 (London: James Nisbet & Co., 1872), 333–334.

Amazement in Mark

06 Friday Apr 2012

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Mark commonly notes the fear of amazement of those who come upon some manifestation of God. Here is a list of such occurrences.

 

Mark 4:41

Καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους, Τίς ἄρα οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούουσιν αὐτῷ;

And they were filled with great fear and said to one another, “Who then is this, that even the wind and the sea obey him?”

Mark 5:15

καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον καὶ ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν Λεγεῶνα· καὶ ἐφοβήθησαν.

And they came to Jesus and saw the demon-possessed man, the one who had had the legion, sitting there, clothed and in his right mind, and they were afraid.

Mark 5:33

Ἡ δὲ γυνὴ φοβηθεῖσα καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν ἐπʼ αὐτῇ, ἦλθεν καὶ προσέπεσεν αὐτῷ, καὶ εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν.

But the woman, knowing what had happened to her, came in fear and trembling and fell down before him and told him the whole truth.

Mark 5:36

Ὁ δὲ Ἰησοῦς εὐθέως ἀκούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ, Μὴ φοβοῦ, μόνον πίστευε.

But overhearing what they said, Jesus said to the ruler of the synagogue, “Do not fear, only believe.”

Mark 6:20

ὁ γὰρ Ἡρῴδης ἐφοβεῖτο τὸν Ἰωάννην, εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον, καὶ συνετήρει αὐτόν· καὶ ἀκούσας αὐτοῦ, πολλὰ ἐποίει, καὶ ἡδέως αὐτοῦ ἤκουεν.

for Herod feared John, knowing that he was a righteous and holy man, and he kept him safe. When he heard him, he was greatly perplexed, and yet he heard him gladly.

Mark 6:50

πάντες γὰρ αὐτὸν εἶδον, καὶ ἐταράχθησαν. Καὶ εὐθέως ἐλάλησεν μετʼ αὐτῶν, καὶ λέγει αὐτοῖς, Θαρσεῖτε· ἐγώ εἰμι, μὴ φοβεῖσθε.

for they all saw him and were terrified. But immediately he spoke to them and said, “Take heart; it is I. Do not be afraid.”

Mark 9:32

Οἱ δὲ ἠγνόουν τὸ ῥῆμα, καὶ ἐφοβοῦντο αὐτὸν ἐπερωτῆσαι.

But they did not understand the saying, and were afraid to ask him.

Mark 10:32

Ἦσαν δὲ ἐν τῇ ὁδῷ ἀναβαίνοντες εἰς Ἱεροσόλυμα· καὶ ἦν προάγων αὐτοὺς ὁ Ἰησοῦς, καὶ ἐθαμβοῦντο, καὶ ἀκολουθοῦντες ἐφοβοῦντο. Καὶ παραλαβὼν πάλιν τοὺς δώδεκα, ἤρξατο αὐτοῖς λέγειν τὰ μέλλοντα αὐτῷ συμβαίνειν·

And they were on the road, going up to Jerusalem, and Jesus was walking ahead of them. And they were amazed, and those who followed were afraid. And taking the twelve again, he began to tell them what was to happen to him,

Mark 11:18

Καὶ ἤκουσαν οἱ γραμματεῖς καὶ οἱ ἀρχιερεῖς, καὶ ἐζήτουν πῶς αὐτὸν ἀπολέσωσιν· ἐφοβοῦντο γὰρ αὐτόν, ὅτι πᾶς ὁ ὄχλος ἐξεπλήσσετο ἐπὶ τῇ διδαχῇ αὐτοῦ.

And the chief priests and the scribes heard it and were seeking a way to destroy him, for they feared him, because all the crowd was astonished at his teaching.

Mark 11:32

Ἀλλʼ εἴπωμεν, Ἐξ ἀνθρώπων, ἐφοβοῦντο τὸν λαόν· ἅπαντες γὰρ εἶχον τὸν Ἰωάννην, ὅτι ὄντως προφήτης ἦν.

But shall we say, ‘From man’?”—they were afraid of the people, for they all held that John really was a prophet.

Mark 12:12

Καὶ ἐζήτουν αὐτὸν κρατῆσαι, καὶ ἐφοβήθησαν τὸν ὄχλον· ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς τὴν παραβολὴν εἶπεν· καὶ ἀφέντες αὐτὸν ἀπῆλθον.

And they were seeking to arrest him but feared the people, for they perceived that he had told the parable against them. So they left him and went away.

Mark 16:8

Καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου· εἶχεν δὲ αὐτὰς τρόμος καὶ ἔκστασις· καὶ οὐδενὶ οὐδὲν εἶπον, ἐφοβοῦντο γάρ.

And they went out and fled from the tomb, for trembling and astonishment had seized them, and they said nothing to anyone, for they were afraid.

Mark 1:27

καὶ ἐθαμβήθησαν ἅπαντες ὥστε συζητεῖν πρὸς ἑαυτοὺς λέγοντας· τί ἐστιν τοῦτο; διδαχὴ καινὴ κατʼ ἐξουσίαν· καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ.

And they were all amazed, so that they questioned among themselves, saying, “What is this? A new teaching with authority! He commands even the unclean spirits, and they obey him.”

Mark 10:24

οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ Ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς· τέκνα, πῶς δύσκολόν ἐστιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν·

And the disciples were amazed at his words. But Jesus said to them again, “Children, how difficult it is to enter the kingdom of God!

Mark 10:32

῏Ησαν δὲ ἐν τῇ ὁδῷ ἀναβαίνοντες εἰς Ἱεροσόλυμα, καὶ ἦν προάγων αὐτοὺς ὁ Ἰησοῦς, καὶ ἐθαμβοῦντο, οἱ δὲ ἀκολουθοῦντες ἐφοβοῦντο. καὶ παραλαβὼν πάλιν τοὺς δώδεκα ἤρξατο αὐτοῖς λέγειν τὰ μέλλοντα αὐτῷ συμβαίνειν

And they were on the road, going up to Jerusalem, and Jesus was walking ahead of them. And they were amazed, and those who followed were afraid. And taking the twelve again, he began to tell them what was to happen to him,

 NA27 Int.

 English Standard Version

Mark 9:15

καὶ εὐθὺς πᾶς ὁ ὄχλος ἰδόντες αὐτὸν ἐξεθαμβήθησαν καὶ προστρέχοντες ἠσπάζοντο αὐτόν.

And immediately all the crowd, when they saw him, were greatly amazed and ran up to him and greeted him.

Mark 14:33

καὶ παραλαμβάνει τὸν Πέτρον καὶ [τὸν] Ἰάκωβον καὶ [τὸν] Ἰωάννην μετʼ αὐτοῦ καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν

And he took with him Peter and James and John, and began to be greatly distressed and troubled.

Mark 16:5

Καὶ εἰσελθοῦσαι εἰς τὸ μνημεῖον εἶδον νεανίσκον καθήμενον ἐν τοῖς δεξιοῖς περιβεβλημένον στολὴν λευκήν, καὶ ἐξεθαμβήθησαν.

And entering the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were alarmed.

Mark 16:6

ὁ δὲ λέγει αὐταῖς· μὴ ἐκθαμβεῖσθε· Ἰησοῦν ζητεῖτε τὸν Ναζαρηνὸν τὸν ἐσταυρωμένον· ἠγέρθη, οὐκ ἔστιν ὧδε· ἴδε ὁ τόπος ὅπου ἔθηκαν αὐτόν.

And he said to them, “Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He has risen; he is not here. See the place where they laid him.

 Byz

 English Standard Version

Mark 5:42

Καὶ εὐθέως ἀνέστη τὸ κοράσιον καὶ περιεπάτει, ἦν γὰρ ἐτῶν δώδεκα· καὶ ἐξέστησαν ἐκστάσει μεγάλῃ.

And immediately the girl got up and began walking (for she was twelve years of age), and they were immediately overcome with amazement.

Mark 16:8

Καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου· εἶχεν δὲ αὐτὰς τρόμος καὶ ἔκστασις· καὶ οὐδενὶ οὐδὲν εἶπον, ἐφοβοῦντο γάρ.

And they went out and fled from the tomb, for trembling and astonishment had seized them, and they said nothing to anyone, for they were afraid.

Mark 4:41

Καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους, Τίς ἄρα οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούουσιν αὐτῷ;

And they were filled with great fear and said to one another, “Who then is this, that even the wind and the sea obey him?”

Mark 5:15

καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον καὶ ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν Λεγεῶνα· καὶ ἐφοβήθησαν.

And they came to Jesus and saw the demon-possessed man, the one who had had the legion, sitting there, clothed and in his right mind, and they were afraid.

Mark 5:33

Ἡ δὲ γυνὴ φοβηθεῖσα καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν ἐπʼ αὐτῇ, ἦλθεν καὶ προσέπεσεν αὐτῷ, καὶ εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν.

But the woman, knowing what had happened to her, came in fear and trembling and fell down before him and told him the whole truth.

Mark 5:36

Ὁ δὲ Ἰησοῦς εὐθέως ἀκούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ, Μὴ φοβοῦ, μόνον πίστευε.

But overhearing what they said, Jesus said to the ruler of the synagogue, “Do not fear, only believe.”

Mark 6:20

ὁ γὰρ Ἡρῴδης ἐφοβεῖτο τὸν Ἰωάννην, εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον, καὶ συνετήρει αὐτόν· καὶ ἀκούσας αὐτοῦ, πολλὰ ἐποίει, καὶ ἡδέως αὐτοῦ ἤκουεν.

for Herod feared John, knowing that he was a righteous and holy man, and he kept him safe. When he heard him, he was greatly perplexed, and yet he heard him gladly.

Mark 6:50

πάντες γὰρ αὐτὸν εἶδον, καὶ ἐταράχθησαν. Καὶ εὐθέως ἐλάλησεν μετʼ αὐτῶν, καὶ λέγει αὐτοῖς, Θαρσεῖτε· ἐγώ εἰμι, μὴ φοβεῖσθε.

for they all saw him and were terrified. But immediately he spoke to them and said, “Take heart; it is I. Do not be afraid.”

Mark 9:32

Οἱ δὲ ἠγνόουν τὸ ῥῆμα, καὶ ἐφοβοῦντο αὐτὸν ἐπερωτῆσαι.

But they did not understand the saying, and were afraid to ask him.

Mark 10:32

Ἦσαν δὲ ἐν τῇ ὁδῷ ἀναβαίνοντες εἰς Ἱεροσόλυμα· καὶ ἦν προάγων αὐτοὺς ὁ Ἰησοῦς, καὶ ἐθαμβοῦντο, καὶ ἀκολουθοῦντες ἐφοβοῦντο. Καὶ παραλαβὼν πάλιν τοὺς δώδεκα, ἤρξατο αὐτοῖς λέγειν τὰ μέλλοντα αὐτῷ συμβαίνειν·

And they were on the road, going up to Jerusalem, and Jesus was walking ahead of them. And they were amazed, and those who followed were afraid. And taking the twelve again, he began to tell them what was to happen to him,

Mark 11:18

Καὶ ἤκουσαν οἱ γραμματεῖς καὶ οἱ ἀρχιερεῖς, καὶ ἐζήτουν πῶς αὐτὸν ἀπολέσωσιν· ἐφοβοῦντο γὰρ αὐτόν, ὅτι πᾶς ὁ ὄχλος ἐξεπλήσσετο ἐπὶ τῇ διδαχῇ αὐτοῦ.

And the chief priests and the scribes heard it and were seeking a way to destroy him, for they feared him, because all the crowd was astonished at his teaching.

Mark 11:32

Ἀλλʼ εἴπωμεν, Ἐξ ἀνθρώπων, ἐφοβοῦντο τὸν λαόν· ἅπαντες γὰρ εἶχον τὸν Ἰωάννην, ὅτι ὄντως προφήτης ἦν.

But shall we say, ‘From man’?”—they were afraid of the people, for they all held that John really was a prophet.

Mark 12:12

Καὶ ἐζήτουν αὐτὸν κρατῆσαι, καὶ ἐφοβήθησαν τὸν ὄχλον· ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς τὴν παραβολὴν εἶπεν· καὶ ἀφέντες αὐτὸν ἀπῆλθον.

And they were seeking to arrest him but feared the people, for they perceived that he had told the parable against them. So they left him and went away.

Mark 16:8

Καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου· εἶχεν δὲ αὐτὰς τρόμος καὶ ἔκστασις· καὶ οὐδενὶ οὐδὲν εἶπον, ἐφοβοῦντο γάρ.

And they went out and fled from the tomb, for trembling and astonishment had seized them, and they said nothing to anyone, for they were afraid.