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 

Bilangan 23:23

23:23 For there is no spell against ⁷  Jacob,

nor is there any divination against Israel.

At this time ⁸  it must be said ⁹  of Jacob

and of Israel, ‘Look at ¹⁰  what God has done!’

Ulangan 32:39

The Vindication of the Lord

32:39 “See now that I, indeed I, am he!” says the Lord, ¹¹ 

“and there is no other god besides me.

I kill and give life,

I smash and I heal,

and none can resist ¹²  my power.

Ulangan 32:2

32:2 My teaching will drop like the rain,

my sayings will drip like the dew, ¹³ 

as rain drops upon the grass,

and showers upon new growth.

Kisah Para Rasul 7:2

7:2 So he replied, ¹⁴  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ¹⁵  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 7:19

7:19 This was the one who exploited ¹⁶  our people ¹⁷  and was cruel to our ancestors, ¹⁸  forcing them to abandon ¹⁹  their infants so they would die. ²⁰ 

Kisah Para Rasul 7:2

7:2 So he replied, ²¹  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ²²  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 20:17

20:17 From Miletus ²³  he sent a message ²⁴  to Ephesus, telling the elders of the church to come to him. ²⁵ 

Mazmur 12:5

12:5 “Because of the violence done to the oppressed, ²⁶ 

because of the painful cries ²⁷  of the needy,

I will spring into action,” ²⁸  says the Lord.

“I will provide the safety they so desperately desire.” ²⁹ 

[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).

[23:23]  ⁷ tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.

[23:23]  ⁸ tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.

[23:23]  ⁹ tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”

[23:23]  ¹⁰ tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.

[32:39]  ¹¹ tn Verses 39-42 appear to be a quotation of the Lord and so the introductory phrase “says the Lord” is supplied in the translation for clarity.

[32:39]  ¹² tn Heb “deliver from” (so NRSV, NLT).

[32:2]  ¹³ tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.

[7:2]  ¹⁴ tn Grk “said.”

[7:2]  ¹⁵ tn Or “ancestor”; Grk “father.”

[7:19]  ¹⁶ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ¹⁷ tn Or “race.”

[7:19]  ¹⁸ tn Or “forefathers”; Grk “fathers.”

[7:19]  ¹⁹ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ²⁰ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[7:2]  ²¹ tn Grk “said.”

[7:2]  ²² tn Or “ancestor”; Grk “father.”

[20:17]  ²³ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ²⁴ 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]  ²⁵ 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.’”

[12:5]  ²⁶ tn The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.

[12:5]  ²⁷ tn Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death (79:11; 102:20). The related verb is used of the painful groaning of those wounded in combat (Jer 51:52; Ezek 26:15) and of the mournful sighing of those in grief (Ezek 9:4; 24:17).

[12:5]  ²⁸ tn Heb “I will rise up.”

[12:5]  ²⁹ tn Heb “I will place in deliverance, he pants for it.” The final two words in Hebrew (יָפִיחַ לוֹ, yafiakh lo) comprise an asyndetic relative clause, “the one who pants for it.” “The one who pants” is the object of the verb “place” and the antecedent of the pronominal suffix (in the phrase “for it”) is “deliverance.” Another option is to translate, “I will place in deliverance the witness for him,” repointing יָפִיחַ (a Hiphil imperfect from פּוּחַ, puakh, “pant”) as יָפֵחַ (yafeakh), a noun meaning “witness.” In this case the Lord would be promising protection to those who have the courage to support the oppressed in the court of law. However, the first part of the verse focuses on the oppressed, not their advocates.