Lukas 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ¹  to give you the kingdom.

Matius 28:18

28:18 Then Jesus came up and said to them, ²  “All authority in heaven and on earth has been given to me.

Lukas 8:50

8:50 But when Jesus heard this, he told ³  him, “Do not be afraid; just believe, and she will be healed.” ⁴ 

Markus 9:22

9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.”

Keluaran 15:23-25

15:23 Then they came to Marah, ⁵  but they were not able to drink ⁶  the waters of Marah, because ⁷  they were bitter. ⁸  (That is ⁹  why its name was ¹⁰  Marah.)

15:24 So the people murmured ¹¹  against Moses, saying, “What can ¹²  we drink?” 15:25 He cried out to the Lord, and the Lord showed him ¹³  a tree. ¹⁴  When Moses ¹⁵  threw it into the water, the water became safe to drink. There the Lord ¹⁶  made for them ¹⁷  a binding ordinance, ¹⁸  and there he tested ¹⁹  them.

Yesaya 41:10

41:10 Don’t be afraid, for I am with you!

Don’t be frightened, for I am your God! ²⁰ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ²¹ 

[12:32]  ¹ tn Or perhaps, “your Father chooses.”

[28:18]  ² tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:50]  ³ tn Grk “answered.”

[8:50]  ⁴ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

[15:23]  ⁵ sn The Hebrew word “Marah” means “bitter.” This motif will be repeated four times in this passage to mark the central problem. Earlier in the book the word had been used for the “bitter herbs” in the Passover, recalling the bitter labor in bondage. So there may be a double reference here – to the bitter waters and to Egypt itself – God can deliver from either.

[15:23]  ⁶ tn The infinitive construct here provides the direct object for the verb “to be able,” answering the question of what they were not able to do.

[15:23]  ⁷ tn The causal clause here provides the reason for their being unable to drink the water, as well as a clear motivation for the name.

[15:23]  ⁸ sn Many scholars have attempted to explain these things with natural phenomena. Here Marah is identified with Ain Hawarah. It is said that the waters of this well are notoriously salty and brackish; Robinson said it was six to eight feet in diameter and the water about two feet deep; the water is unpleasant, salty, and somewhat bitter. As a result the Arabs say it is the worst tasting water in the area (W. C. Kaiser, Jr., “Exodus,” EBC 2:398). But that would not be a sufficient amount of water for the number of Israelites in the first place, and in the second, they could not drink it at all. But third, how did Moses change it?

[15:23]  ⁹ tn The עַל־כֵּן (’al-ken) formula in the Pentateuch serves to explain to the reader the reason for the way things were. It does not necessarily mean here that Israel named the place – but they certainly could have.

[15:23]  ¹⁰ tn Heb “one called its name,” the expression can be translated as a passive verb if the subject is not expressed.

[15:24]  ¹¹ tn The verb וַיִּלֹנוּ (vayyillonu) from לוּן (lun) is a much stronger word than “to grumble” or “to complain.” It is used almost exclusively in the wilderness wandering stories, to describe the rebellion of the Israelites against God (see also Ps 59:14-15). They were not merely complaining – they were questioning God’s abilities and motives. The action is something like a parliamentary vote of no confidence.

[15:24]  ¹² tn The imperfect tense here should be given a potential nuance: “What can we drink?” since the previous verse reports that they were not able to drink the water.

[15:24]  sn It is likely that Moses used words very much like this when he prayed. The difference seems to lie in the prepositions – he cried “to” Yahweh, but the people murmured “against” Moses.

[15:25]  ¹³ tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).

[15:25]  sn U. Cassuto notes that here is the clue to the direction of the narrative: Israel needed God’s instruction, the Law, if they were going to enjoy his provisions (Exodus, 184).

[15:25]  ¹⁴ tn Or “a [piece of] wood” (cf. NAB, NIV, NRSV, TEV, CEV); NLT “a branch.”

[15:25]  sn S. R. Driver (Exodus, 143) follows some local legends in identifying this tree as one that is supposed to have – even to this day – the properties necessary for making bitter water sweet. B. Jacob (Exodus, 436) reports that no such tree has ever been found, but then he adds that this does not mean there was not such a bush in the earlier days. He believes that here God used a natural means (“showed, instructed”) to sweeten the water. He quotes Ben Sira as saying God had created these things with healing properties in them.

[15:25]  ¹⁵ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[15:25]  ¹⁶ tn Heb “there he”; the referent (the Lord) is supplied for clarity.

[15:25]  ¹⁷ tn Heb “for him” (referring to Israel as a whole).

[15:25]  ¹⁸ tn This translation interprets the two nouns as a hendiadys: “a statute and an ordinance” becomes “a binding ordinance.”

[15:25]  ¹⁹ tn The verb נִסָּהוּ (nissahu, “and he tested him [them]”) is from the root נָסָה (nasah). The use of this word in the Bible indicates that there is question, doubt, or uncertainty about the object being tested.

[15:25]  sn The whole episode was a test from God. He led them there through Moses and let them go hungry and thirsty. He wanted to see how great their faith was.

[41:10]  ²⁰ tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).

[41:10]  ²¹ tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).