Bilangan 14:9

14:9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us. ¹  Their protection ²  has turned aside from them, but the Lord is with us. Do not fear them!”

Bilangan 14:1

The Israelites Respond in Unbelief

14:1 ³ Then all the community raised a loud cry, ⁴  and the people wept ⁵  that night.

1 Samuel 15:24

15:24 Then Saul said to Samuel, “I have sinned, for I have disobeyed what the Lord commanded ⁶  and what you said as well. ⁷  For I was afraid of the army, and I followed their wishes. ⁸ 

Mazmur 23:4

23:4 Even when I must walk through the darkest valley, ⁹ 

I fear ¹⁰  no danger, ¹¹ 

for you are with me;

your rod and your staff reassure me. ¹² 

Matius 10:28

10:28 Do ¹³  not be afraid of those who kill the body ¹⁴  but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. ¹⁵ 

Matius 10:2

10:2 Now these are the names of the twelve apostles: ¹⁶  first, Simon ¹⁷  (called Peter), and Andrew his brother; James son of Zebedee and John his brother;

1 Timotius 1:7

1:7 They want to be teachers of the law, but they do not understand what they are saying or the things they insist on so confidently. ¹⁸ 

[14:9]  ¹ sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.

[14:9]  ² tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.

[14:1]  ³ sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.

[14:1]  ⁴ tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.

[14:1]  ⁵ tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.

[15:24]  ⁶ tn Heb “the mouth of the Lord.”

[15:24]  ⁷ tn Heb “and your words.”

[15:24]  ⁸ tn Heb “and I listened to their voice.”

[23:4]  ⁹ tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gay’, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.

[23:4]  ¹⁰ tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.

[23:4]  ¹¹ tn The Hebrew term רַע (ra’) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.

[23:4]  ¹² tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.

[10:28]  ¹³ tn Here καί (kai) has not been translated.

[10:28]  ¹⁴ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[10:28]  ¹⁵ sn See the note on the word hell in 5:22.

[10:2]  ¹⁶ sn The term apostles is rare in the gospels, found only here, Mark 3:14, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[10:2]  ¹⁷ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Mark 3:16-19; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[1:7]  ¹⁸ tn The Greek reinforces this negation: “understand neither what they are saying nor the things they insist on…”