Mazmur 114:8

114:8 who turned a rock into a pool of water,

a hard rock into springs of water! ¹ 

Bilangan 21:16-18

21:16 And from there they traveled ²  to Beer; ³  that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.” 21:17 Then Israel sang ⁴  this song:

“Spring up, O well, sing to it!

21:18 The well which the princes ⁵  dug,

which the leaders of the people opened

with their scepters and their staffs.”

And from the wilderness they traveled to Mattanah;

Bilangan 21:2

21:2 So Israel made a vow ⁶  to the Lord and said, “If you will indeed deliver ⁷  this people into our ⁸  hand, then we will utterly destroy ⁹  their cities.”

Kisah Para Rasul 3:16-20

3:16 And on the basis of faith in Jesus’ ¹⁰  name, ¹¹  his very name has made this man – whom you see and know – strong. The ¹²  faith that is through Jesus ¹³  has given him this complete health in the presence ¹⁴  of you all. 3:17 And now, brothers, I know you acted in ignorance, ¹⁵  as your rulers did too. 3:18 But the things God foretold ¹⁶  long ago through ¹⁷  all the prophets – that his Christ ¹⁸  would suffer – he has fulfilled in this way. 3:19 Therefore repent and turn back so that your sins may be wiped out, 3:20 so that times of refreshing ¹⁹  may come from the presence of the Lord, ²⁰  and so that he may send the Messiah ²¹  appointed ²²  for you – that is, Jesus.

Yesaya 35:6-7

35:6 Then the lame will leap like a deer,

the mute tongue will shout for joy;

for water will flow ²³  in the desert,

streams in the wilderness. ²⁴ 

35:7 The dry soil will become a pool of water,

the parched ground springs of water.

Where jackals once lived and sprawled out,

grass, reeds, and papyrus will grow.

Yesaya 41:17-19

41:17 The oppressed and the poor look for water, but there is none;

their tongues are parched from thirst.

I, the Lord, will respond to their prayers; ²⁵ 

I, the God of Israel, will not abandon them.

41:18 I will make streams flow down the slopes

and produce springs in the middle of the valleys.

I will turn the desert into a pool of water

and the arid land into springs.

41:19 I will make cedars, acacias, myrtles, and olive trees grow in the wilderness;

I will make evergreens, firs, and cypresses grow together in the desert.

Yesaya 44:3-5

44:3 For I will pour water on the parched ground ²⁶ 

and cause streams to flow ²⁷  on the dry land.

I will pour my spirit on your offspring

and my blessing on your children.

44:4 They will sprout up like a tree in the grass, ²⁸ 

like poplars beside channels of water.

44:5 One will say, ‘I belong to the Lord,’

and another will use ²⁹  the name ‘Jacob.’

One will write on his hand, ‘The Lord’s,’

and use the name ‘Israel.’” ³⁰ 

Yehezkiel 47:6-12

47:6 He said to me, “Son of man, have you seen this?”

Then he led me back to the bank of the river. 47:7 When I had returned, I noticed ³¹  a vast number of trees on the banks of the river, on both sides. 47:8 He said to me, “These waters go out toward the eastern region and flow down into the Arabah; when they enter the Dead Sea, ³²  where the sea is stagnant, ³³  the waters become fresh. ³⁴  47:9 Every living creature which swarms where the river ³⁵  flows will live; there will be many fish, for these waters flow there. It will become fresh ³⁶  and everything will live where the river flows. 47:10 Fishermen will stand beside it; from Engedi to En-eglaim they will spread nets. They will catch many kinds of fish, like the fish of the Great Sea. ³⁷  47:11 But its swamps and its marshes will not become fresh; they will remain salty. 47:12 On both sides of the river’s banks, every kind of tree will grow for food. Their leaves will not wither nor will their fruit fail, but they will bear fruit every month, because their water source flows from the sanctuary. Their fruit will be for food and their leaves for healing.” ³⁸ 

[114:8]  ¹ sn In v. 8 the psalmist recalls the event(s) recorded in Exod 17:6 and/or Num 20:11 (see also Deut 8:15 and Ps 78:15-16, 20).

[21:16]  ² tn The words “they traveled” are not in the Hebrew text, but are supplied here because of English style. The same phrase is supplied at the end of v. 18.

[21:16]  ³ sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.

[21:17]  ⁴ tn After the adverb “then” the prefixed conjugation has the preterite force. For the archaic constructions, see D. N. Freedman, “Archaic Forms in Early Hebrew Poetry,” ZAW 72 (1960): 101-7. The poem shows all the marks of being ancient.

[21:18]  ⁵ sn The brief song is supposed to be an old workers’ song, and so the mention of leaders and princes is unusual. Some think they are given credit because they directed where the workers were to dig. The scepter and staff might have served some symbolic or divining custom.

[21:2]  ⁶ tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.

[21:2]  ⁷ tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”

[21:2]  ⁸ tn Heb “my.”

[21:2]  ⁹ tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.

[3:16]  ¹⁰ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ¹¹ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ¹² tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ¹⁴ tn Or “in full view.”

[3:17]  ¹⁵ sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”

[3:18]  ¹⁶ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ¹⁷ tn Grk “by the mouth of” (an idiom).

[3:18]  ¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:18]  sn See the note on Christ in 2:31.

[3:20]  ¹⁹ tn Or “relief.”

[3:20]  sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.

[3:20]  ²⁰ tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA²⁷, UBS⁴).

[3:20]  ²¹ tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:20]  sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.

[3:20]  ²² tn Or “designated in advance.”

[35:6]  ²³ tn Heb “burst forth” (so NAB); KJV “break out.”

[35:6]  ²⁴ tn Or “Arabah” (NASB); KJV, NIV, NRSV, NLT “desert.”

[41:17]  ²⁵ tn Heb “will answer them” (so ASV, NAB, NASB, NIV, NRSV, NLT).

[44:3]  ²⁶ tn Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)

[44:3]  ²⁷ tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons.

[44:4]  ²⁸ tn The Hebrew term בֵין (ven) is usually taken as a preposition, in which case one might translate, “among the grass.” But בֵין is probably the name of a tree (cf. C. R. North, Second Isaiah, 133). If one alters the preposition bet (בְּ) to kaf (כְּ), one can then read, “like a binu-tree.” (The Qumran scroll 1QIsa^a supports this reading.) This forms a nice parallel to “like poplars” in the next line. חָצִיר (khatsir) is functioning as an adverbial accusative of location.

[44:5]  ²⁹ tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.”

[44:5]  ³⁰ tn Heb “and by the name of Israel he will title.” Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), “and he will be titled by the name of Israel.”

[47:7]  ³¹ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[47:8]  ³² tn Heb “the sea,” referring to the Dead Sea. This has been specified in the translation for clarity.

[47:8]  ³³ tn Heb “to the sea, those which are brought out.” The reading makes no sense. The text is best emended to read “filthy” (i.e., stagnant). See L. C. Allen, Ezekiel (WBC), 2:273.

[47:8]  ³⁴ tn Heb “the waters become healed.”

[47:9]  ³⁵ tn Heb “two rivers,” perhaps under the influence of Zech 14:8. The translation follows the LXX and other ancient versions in reading the singular, which is demanded by the context (see vv. 5-7, 9b, 12).

[47:9]  ³⁶ tn Heb “will be healed.”

[47:10]  ³⁷ sn The Great Sea refers to the Mediterranean Sea (also in vv. 15, 19, 20).

[47:12]  ³⁸ sn See Rev 22:1-2.