Kejadian 26:3-4

26:3 Stay ¹  in this land. Then I will be with you and will bless you, ²  for I will give all these lands to you and to your descendants, ³  and I will fulfill ⁴  the solemn promise I made ⁵  to your father Abraham. 26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them ⁶  all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. ⁷ 

Kejadian 13:16

13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. ⁸ 

Kejadian 22:19

22:19 Then Abraham returned to his servants, and they set out together ⁹  for Beer Sheba where Abraham stayed. ¹⁰ 

Mazmur 27:1-3

Psalm 27 ¹¹ 

By David.

27:1 The Lord delivers and vindicates me! ¹² 

I fear no one! ¹³ 

The Lord protects my life!

I am afraid of no one! ¹⁴ 

27:2 When evil men attack me ¹⁵ 

to devour my flesh, ¹⁶ 

when my adversaries and enemies attack me, ¹⁷ 

they stumble and fall. ¹⁸ 

27:3 Even when an army is deployed against me,

I do not fear. ¹⁹ 

Even when war is imminent, ²⁰ 

I remain confident. ²¹ 

Mazmur 46:1-2

Psalm 46 ²² 

For the music director; by the Korahites; according to the alamoth style; ²³  a song.

46:1 God is our strong refuge; ²⁴ 

he is truly our helper in times of trouble. ²⁵ 

46:2 For this reason we do not fear ²⁶  when the earth shakes, ²⁷ 

and the mountains tumble into the depths of the sea, ²⁸ 

Yesaya 12:2

12:2 Look, God is my deliverer! ²⁹ 

I will trust in him ³⁰  and not fear.

For the Lord gives me strength and protects me; ³¹ 

he has become my deliverer.” ³² 

Yesaya 41:10

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

Don’t be frightened, for I am your God! ³³ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ³⁴ 

Yesaya 41:13-15

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.’

41:14 Don’t be afraid, despised insignificant Jacob, ³⁵ 

men of ³⁶  Israel.

I am helping you,” says the Lord,

your protector, ³⁷  the Holy One of Israel. ³⁸ 

41:15 “Look, I am making you like ³⁹  a sharp threshing sledge,

new and double-edged. ⁴⁰ 

You will thresh the mountains and crush them;

you will make the hills like straw. ⁴¹ 

Yesaya 43:1-2

The Lord Will Rescue His People

43:1 Now, this is what the Lord says,

the one who created you, O Jacob,

and formed you, O Israel:

“Don’t be afraid, for I will protect ⁴²  you.

I call you by name, you are mine.

43:2 When you pass through the waters, I am with you;

when you pass ⁴³  through the streams, they will not overwhelm you.

When you walk through the fire, you will not be burned;

the flames will not harm ⁴⁴  you.

Yesaya 44:2

44:2 This is what the Lord, the one who made you, says –

the one who formed you in the womb and helps you:

“Don’t be afraid, my servant Jacob,

Jeshurun, ⁴⁵  whom I have chosen!

Yesaya 51:7

51:7 Listen to me, you who know what is right,

you people who are aware of my law! ⁴⁶ 

Don’t be afraid of the insults of men;

don’t be discouraged because of their abuse!

Yesaya 51:12

51:12 “I, I am the one who consoles you. ⁴⁷ 

Why are you afraid of mortal men,

of mere human beings who are as short-lived as grass? ⁴⁸ 

Lukas 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ⁴⁹  to give you the kingdom.

Ibrani 13:6

13:6 So we can say with confidence, “The Lord is my helper, and ⁵⁰  I will not be afraid. What can man do to me?” ⁵¹ 

Wahyu 1:17

1:17 When ⁵²  I saw him I fell down at his feet as though I were dead, but ⁵³  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

[26:3]  ¹ tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.

[26:3]  ² tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.

[26:3]  sn I will be with you and I will bless you. The promise of divine presence is a promise to intervene to protect and to bless.

[26:3]  ³ tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[26:3]  sn To you and to your descendants. The Abrahamic blessing will pass to Isaac. Everything included in that blessing will now belong to the son, and in turn will be passed on to his sons. But there is a contingency involved: If they are to enjoy the full blessings, they will have to obey the word of the Lord. And so obedience is enjoined here with the example of how well Abraham obeyed.

[26:3]  ⁴ tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.

[26:3]  ⁵ tn Heb “the oath which I swore.”

[26:3]  sn The solemn promise I made. See Gen 15:18-20; 22:16-18.

[26:4]  ⁶ tn Heb “your descendants.”

[26:4]  ⁷ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[13:16]  ⁸ tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.

[22:19]  ⁹ tn Heb “and they arose and went together.”

[22:19]  ¹⁰ tn Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.

[27:1]  ¹¹ sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.

[27:1]  ¹² tn Heb “the Lord [is] my light and my deliverance.” “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Another option is that “light” refers here to divine guidance (see Ps 43:3).

[27:1]  ¹³ tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”

[27:1]  ¹⁴ tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”

[27:2]  ¹⁵ tn Heb “draw near to me.”

[27:2]  ¹⁶ sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).

[27:2]  ¹⁷ tn Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.

[27:2]  ¹⁸ tn The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me…they stumbled and fell.”

[27:3]  ¹⁹ tn Heb “my heart does not fear.”

[27:3]  ²⁰ tn Heb “if war rises up against me.”

[27:3]  ²¹ tn Heb “in this [i.e., “during this situation”] I am trusting.”

[46:1]  ²² sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.

[46:1]  ²³ sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.

[46:1]  ²⁴ tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”

[46:1]  ²⁵ tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.

[46:2]  ²⁶ tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).

[46:2]  ²⁷ tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”

[46:2]  ²⁸ tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.

[12:2]  ²⁹ tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ³⁰ tn The words “in him” are supplied in the translation for clarification.

[12:2]  ³¹ tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

[12:2]  ³² tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[41:10]  ³³ 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]  ³⁴ 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.).

[41:14]  ³⁵ tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.

[41:14]  ³⁶ tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”

[41:14]  ³⁷ tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.

[41:14]  ³⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[41:15]  ³⁹ tn Heb “into” (so NIV); ASV “have made thee to be.”

[41:15]  ⁴⁰ tn Heb “owner of two-mouths,” i.e., double-edged.

[41:15]  ⁴¹ sn The mountains and hills symbolize hostile nations that are obstacles to Israel’s restoration.

[43:1]  ⁴² tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

[43:2]  ⁴³ tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ⁴⁴ tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[44:2]  ⁴⁵ sn Jeshurun is a poetic name for Israel; it occurs here and in Deut 32:15; 33:5, 26.

[51:7]  ⁴⁶ tn Heb “people (who have) my law in their heart.”

[51:12]  ⁴⁷ tc The plural suffix should probably be emended to the second masculine singular (which is used in v. 13). The final mem (ם) is probably dittographic; note the mem at the beginning of the next word.

[51:12]  ⁴⁸ tn Heb “Who are you that you are afraid of man who dies, and of the son of man who [as] grass is given up?” The feminine singular forms should probably be emended to the masculine singular (see v. 13). They have probably been influenced by the construction אַתְּ־הִיא (’at-hi’) in vv. 9-10.

[12:32]  ⁴⁹ tn Or perhaps, “your Father chooses.”

[13:6]  ⁵⁰ tc Some important mss (א* C* P 0285^vid 33 1175 1739 pc lat) lack καί (kai), but because the omission conforms to the wording of Ps 118:6 (117:6 LXX), it is suspect.

[13:6]  ⁵¹ sn A quotation from Ps 118:6.

[1:17]  ⁵² tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:17]  ⁵³ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.