Keluaran 14:31

14:31 When Israel saw ¹  the great power ²  that the Lord had exercised ³  over the Egyptians, they ⁴  feared the Lord, and they believed in ⁵  the Lord and in his servant Moses. ⁶ 

Yosua 4:14

4:14 That day the Lord brought honor to Joshua before all Israel. They respected ⁷  him all his life, ⁸  just as they had respected ⁹  Moses.

Yosua 4:1

Israel Commemorates the Crossing

4:1 When the entire nation was on the other side, ¹⁰  the Lord told Joshua,

1 Samuel 12:18

12:18 So Samuel called to the Lord, and the Lord made it thunder and rain that day. All the people were very afraid of both the Lord and Samuel.

1 Samuel 12:1

12:1 Samuel said to all Israel, “I have done ¹¹  everything you requested. ¹²  I have given you a king. ¹³ 

1 Samuel 29:1

David Is Rejected by the Philistine Leaders

29:1 The Philistines assembled all their troops ¹⁴  at Aphek, while Israel camped at the spring that is in Jezreel.

Amsal 24:21

24:21 Fear the Lord, my child, ¹⁵  as well as the king,

and do not associate ¹⁶  with rebels, ¹⁷ 

[14:31]  ¹ tn The preterite with the vav (ו) consecutive introduces a clause that is subordinate to the main points that the verse is making.

[14:31]  ² tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.

[14:31]  ³ tn Heb “did, made.”

[14:31]  ⁴ tn Heb “and the people feared.”

[14:31]  ⁵ tn The verb is the Hiphil preterite of אָמַן (’aman).

[14:31]  sn S. R. Driver says that the belief intended here is not simply a crediting of a testimony concerning a person or a thing, but a laying firm hold morally on a person or a thing (Exodus, 122). Others take the Hiphil sense to be declarative, and that would indicate a considering of the object of faith trustworthy or dependable, and therefore to be acted on. In this passage it does not mean that here they came to faith, but that they became convinced that he would save them in the future.

[14:31]  ⁶ sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT – the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles – if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.

[4:14]  ⁷ tn Heb “feared.”

[4:14]  ⁸ tn Heb “all the days of his life.”

[4:14]  ⁹ tn Heb “had feared.”

[4:1]  ¹⁰ tn Heb “And when all the nation had finished crossing the Jordan.”

[12:1]  ¹¹ tn Heb “Look, I have listened to your voice.”

[12:1]  ¹² tn Heb “to all which you said to me.”

[12:1]  ¹³ tn Heb “and I have installed a king over you.”

[29:1]  ¹⁴ tn Heb “camps.”

[24:21]  ¹⁵ tn Heb “my son,” but there is no indication in the immediate context that this should be limited only to male children.

[24:21]  ¹⁶ tn Heb “do not get mixed up with”; cf. TEV “Have nothing to do with”; NIV “do not join with.” The verb עָרַב (’arav) is used elsewhere meaning “to exchange; to take on pledge.” In the Hitpael stem it means “to have fellowship; to share; to associate with.” Some English versions (e.g., KJV) interpret as “to meddle” in this context, because “to have fellowship” is certainly not what is meant.

[24:21]  ¹⁷ tn The form rendered “rebellious” is difficult; it appears to be the Qal active participle, plural, from שָׁנָה (shanah), “to change” – “those who change.” The RV might have thought of the idea of “change” when they rendered it “political agitators.” The Syriac and Tg. Prov 24:21 have “fools,” the Latin has “detractors,” and the LXX reads, “do not disobey either of them,” referring to God and the king in the first line. Accordingly the ruin predicted in the next line would be the ruin that God and the king can inflict. If the idea of “changers” is retained, it would have to mean people who at one time feared God and the king but no longer do.