Original Word: חִתָּה
Part of Speech: Noun Feminine
Transliteration: chittah
Pronunciation: khit-taw'
Phonetic Spelling: (khit-taw')
KJV: terror
NASB: terror
Word Origin: [from H2865 (חָתַת - dismayed)]

1. fear

terror

From chathath; fear -- terror.

see HEBREW chathath

Word Origin
from chathath
Definition
terror
NASB Translation
terror (1).

[חִתָּה] noun feminine terror — חִתַּת אלהים עַלהֶֿעָרִים Genesis 35:5 a terror of (= from) God was upon the cities.

Semantic and thematic overview

The word denotes an overwhelming dread that God Himself places upon human beings, disarming opposition and securing the advance of His covenant purposes. It is not mere psychological unease; it is a divinely generated awe that paralyzes hostile intent and magnifies the holiness and sovereignty of the Lord.

Singular Old Testament occurrence

Genesis 35:5 records the only appearance of the term: “As they journeyed, a terror from God fell upon the cities around them, so that they did not pursue Jacob’s sons”. The setting is Jacob’s departure from Shechem after the slaughter of the men of that city by Simeon and Levi. In spite of the political volatility Jacob has created, the surrounding towns are immobilized by the hand of God. The verse forms a narrative hinge, allowing the patriarchal family to reach Bethel unharmed and complete its renewal of covenant worship.

Contextual insights from Genesis 35

• Jacob has just commanded his household to “get rid of the foreign gods” (Genesis 35:2). Divine dread is therefore linked to renewed purity among God’s people.
• The same passage reinstates the divine promises first given at Bethel (Genesis 35:11-12). The terror is thus a practical expression of covenant faithfulness: God guards the line through which the promises will unfold.
• The intimidation falls on “the cities around them,” highlighting that the range of God’s protective action outstrips the immediate threat.

Intertextual echoes

Though the precise word occurs only here, the motif recurs throughout Scripture:
• “Terror and dread fall upon them” (Exodus 15:16) at the Red Sea.
• “I will send My terror ahead of you” (Exodus 23:27) during Israel’s advance toward Canaan.
• Rahab confesses, “terror of you has fallen on us” (Joshua 2:9).
• Jonathan’s skirmish produces “terror from God” in the Philistine camp (1 Samuel 14:15).
• In Jehoshaphat’s reign, “the terror of the LORD” keeps surrounding nations from war (2 Chronicles 17:10).

These passages form a canonical tapestry in which the Lord repeatedly uses dread to fulfill His redemptive agenda, whether delivering Israel, preserving the Davidic line, or defending prophetic reform.

Theological significance

1. Divine initiative: The protection is unilateral; no military strategy produces it. God’s sovereignty over the emotions and decisions of nations is on display (Proverbs 21:1).
2. Covenant preservation: The mechanism guards Abraham’s offspring until the promised Seed arrives (Galatians 3:16).
3. Holiness and fear: The same God who inspires worship among His people can inspire dread among His enemies. This dual response underscores His absolute otherness (Isaiah 8:13).
4. Eschatological preview: The final judgment will also involve “the terror of the Lord” (2 Corinthians 5:11), prefigured in these historical events.

Historical and redemptive implications

Jacob’s trek from Shechem to Bethel occurs at a critical juncture in redemptive history. The divine terror secures the continuity of the covenant family, preventing premature annihilation and ensuring that the patriarchal promises move forward toward the formation of Israel. Without this intervention, the massacre at Shechem might have incited a coalition strong enough to obliterate Jacob’s household, jeopardizing the emergence of the twelve tribes.

Practical applications for ministry

• Confidence in mission: As God once shielded Jacob, He still superintends circumstances for the advance of the gospel.
• Prayer for protection: Believers may legitimately ask God to restrain hostile forces, trusting that He can affect even the attitudes of adversaries.
• Reverent fear: The same God who induces dread in His enemies calls His people to a healthy, obedient reverence (Psalm 33:8).
• Holiness and witness: Purging idolatry preceded divine protection in Genesis 35; personal and corporate holiness remain vital for experiencing God’s safeguarding presence.

Summary

Though occurring only once, the term captures a potent biblical theme: God can impose paralyzing dread to safeguard His redemptive plan. Genesis 35:5 thus becomes a testament to divine sovereignty, covenant faithfulness, and the protective care that still fortifies God’s people today.

חִתַּ֣ת חתת chitTat ḥit·taṯ ḥittaṯInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts