The word occurs only twice in the Greek New Testament, each time describing a moment when human beings confront overwhelming divine majesty. Its scarcity heightens its value: both occurrences stand at narrative high points where God’s glory is disclosed and ordinary speech fails.

Mark 9:6 – Awe On The Mount Of Transfiguration

“​For they did not know what to say, because they were terrified.” (Mark 9:6)

Peter, James, and John witness Jesus transfigured and speaking with Moses and Elijah. The scene unites the Law (Moses), the Prophets (Elijah), and the incarnate Son. The disciples’ terror is not mere fright but the reaction of finite, sinful people beholding revealed glory. Peter’s impulsive suggestion to build shelters shows how holy fear can coexist with sincere but misguided zeal. In pastoral reflection, this verse cautions against presuming to manage divine revelation; true worship begins in humble awe before the glory of Christ.

Hebrews 12:21 – Fear At Sinai

“The sight was so terrifying that even Moses said, ‘I am trembling with fear.’” (Hebrews 12:21)

The epistle contrasts Mount Sinai with Mount Zion (Hebrews 12:18-24). Sinai, shrouded in darkness, fire, and earthquake, portrays the unapproachable holiness of the Law. If the mediator of the old covenant trembled, how much more should readers revere the Mediator of the new covenant who speaks from heaven (Hebrews 12:25-29). The verse underscores continuity: the God of Sinai has not changed, yet in Jesus Christ He grants fuller access. Holy fear, therefore, remains an essential posture even under grace.

Continuity Of Holy Fear

Together the two texts bracket redemptive history—from the giving of the Law to its fulfillment in Christ—binding them with a single theme: the dread-filled reverence that accompanies direct encounter with God. Both scenes involve a theophany, both produce speechlessness, and both call listeners to obedience (Mark 9:7; Hebrews 12:25). Scripture thus presents fear and love not as opposites but as partners that safeguard authentic faith.

Theological Significance

1. Revelation And Relationship: Fear arises not from uncertainty about God’s character but from the clear disclosure of His majesty.
2. Mediation And Mercy: In each passage a mediator stands between God and the people—Moses at Sinai, Jesus on the mount. Terror drives the need for a mediator and simultaneously magnifies divine grace in providing one.
3. Worship And Ethics: Hebrews explicitly links holy fear with acceptable worship: “Therefore, since we are receiving an unshakable kingdom, let us be thankful, and so worship God acceptably with reverence and awe” (Hebrews 12:28). The emotion becomes ethical, shaping conduct.

Historical And Cultural Background

In Second Temple Judaism, Sinai was the archetype of divine encounter; rabbinic tradition frequently highlighted Moses’ trembling to emphasize the Law’s weight. Mark’s Gospel, written for a predominantly Gentile audience under Roman authority, presents Jesus as surpassing that archetype, yet the same reverence remains. The literary echo to Sinai would not be lost on Jewish or God-fearing Gentile readers familiar with Exodus narratives.

Ministry Applications

• Preaching: Emphasize that genuine encounters with God elicit both comfort and trembling, guarding congregations from casual familiarity that neglects holiness.
• Worship Planning: Allow moments of silence following Scripture readings or communion to foster reverent reflection analogous to the disciples’ speechlessness.
• Discipleship: Teach believers to discern when fear is a Spirit-given response leading to repentance and deeper obedience rather than avoidance.
• Pastoral Counseling: Remind the fearful that biblical terror often precedes assurance; the God who reveals His majesty also speaks words of peace (Mark 9:7; Hebrews 12:24).

Related Biblical Themes

Exodus 19:16-19; Isaiah 6:1-5; Luke 5:8-9; Acts 9:3-6; Revelation 1:17—each text reinforces the pattern: revelation, fear, reassurance, commission.

Christological Insight

Mark 9:6 situates Jesus as the locus of God’s glory, while Hebrews 12:21-24 places His mediating blood at the center of the new covenant. The identical human response in both law-giving and transfiguration affirms that the same divine presence stands behind Old and New Testaments, disclosed fully in Jesus Christ.

Conclusion

The word points to moments when mortal frailty meets unveiled holiness. Those occasions—whether at a smoking mountain or a shining mount—call believers to reverent submission, grateful reception of the Mediator, and worship marked by both joy and trembling.