Keluaran 14:13

14:13 Moses said to the people, “Do not fear! ¹  Stand firm ²  and see ³  the salvation ⁴  of the Lord that he will provide ⁵  for you today; for the Egyptians that you see today you will never, ever see again. ⁶ 

Keluaran 14:2

14:2 “Tell the Israelites that they must turn and camp ⁷  before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it. ⁸ 

Kisah Para Rasul 6:1-2

The Appointment of the First Seven Deacons

6:1 Now in those ⁹  days, when the disciples were growing in number, ¹⁰  a complaint arose on the part of the Greek-speaking Jews ¹¹  against the native Hebraic Jews, ¹²  because their widows ¹³  were being overlooked ¹⁴  in the daily distribution of food. ¹⁵  6:2 So the twelve ¹⁶  called ¹⁷  the whole group ¹⁸  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ¹⁹ 

Kisah Para Rasul 20:17

20:17 From Miletus ²⁰  he sent a message ²¹  to Ephesus, telling the elders of the church to come to him. ²² 

Yesaya 41:10

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

Don’t be frightened, for I am your God! ²³ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ²⁴ 

Yesaya 41:13

41:13 For I am the Lord your God,

the one who takes hold of your right hand,

who says to you, ‘Don’t be afraid, I am helping you.’

Matius 28:5

28:5 But the angel said ²⁵  to the women, “Do not be afraid; I know ²⁶  that you are looking for Jesus, who was crucified. ²⁷ 

Kisah Para Rasul 27:24

27:24 and said, ²⁸  ‘Do not be afraid, Paul! You must stand before ²⁹  Caesar, ³⁰  and God has graciously granted you the safety ³¹  of all who are sailing with you.’

[14:13]  ¹ tn The use of אַל (’al) with the jussive has the force of “stop fearing.” It is a more immediate negative command than לֹא (lo’) with the imperfect (as in the Decalogue).

[14:13]  ² tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.

[14:13]  ³ tn The form is an imperative with a vav (ו). It could also be rendered “stand firm and you will see” meaning the result, or “stand firm that you may see” meaning the purpose.

[14:13]  ⁴ tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).

[14:13]  ⁵ tn Heb “do,” i.e., perform or accomplish.

[14:13]  ⁶ tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (“you will not add”) and a Qal infinitive construct with a suffix (“to see them”) – “you will no longer see them.” Then the clause adds “again, for ever.”

[14:13]  sn U. Cassuto (Exodus, 164) notes that the antithetical parallelism between seeing salvation and seeing the Egyptians, as well as the threefold repetition of the word “see” cannot be accidental; so too the alliteration of the last three words beginning with ayin (ע).

[14:2]  ⁷ tn The two imperfects follow the imperative and therefore express purpose. The point in the verses is that Yahweh was giving the orders for the direction of the march and the encampment by the sea.

[14:2]  ⁸ sn The places have been tentatively identified. W. C. Kaiser summarizes the suggestions that Pi-Hahiroth as an Egyptian word may mean “temple of the [Syrian god] Hrt” or “The Hir waters of the canal” or “The Dwelling of Hator” (“Exodus,” EBC 2:387; see the literature on these names, including C. DeWit, The Date and Route of the Exodus, 17).

[6:1]  ⁹ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹⁰ tn Grk “were multiplying.”

[6:1]  ¹¹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ¹² tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹³ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ¹⁴ tn Or “neglected.”

[6:1]  ¹⁵ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:2]  ¹⁶ sn The twelve refers to the twelve apostles.

[6:2]  ¹⁷ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ¹⁸ tn Or “the multitude.”

[6:2]  ¹⁹ tn Grk “to serve tables.”

[20:17]  ²⁰ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ²¹ tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[20:17]  ²² tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

[41:10]  ²³ 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]  ²⁴ 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.).

[28:5]  ²⁵ tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.

[28:5]  ²⁶ tn Grk “for I know.”

[28:5]  ²⁷ sn See the note on crucified in 20:19.

[27:24]  ²⁸ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ²⁹ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ³⁰ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ³¹ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:24]  sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.