Exodus 15:26

15:26 He said, “If you will diligently obey ¹  the Lord your God, and do what is right ²  in his sight, and pay attention ³  to his commandments, and keep all his statutes, then all ⁴  the diseases ⁵  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ⁶ 

Exodus 15:2

15:2 The Lord ⁷  is my strength and my song, ⁸ 

and he has become my salvation.

This is my God, and I will praise him, ⁹ 

my father’s God, and I will exalt him.

Exodus 5:3

5:3 And they said, “The God of the Hebrews has met with us. Let us go a three-day journey ¹⁰  into the desert so that we may sacrifice ¹¹  to the Lord our God, so that he does not strike us with plague or the sword.” ¹² 

Exodus 5:7-8

5:7 “You must no longer ¹³  give straw to the people for making bricks ¹⁴  as before. ¹⁵  Let them go ¹⁶  and collect straw for themselves. 5:8 But you must require ¹⁷  of them the same quota of bricks that they were making before. ¹⁸  Do not reduce it, for they are slackers. ¹⁹  That is why they are crying, ‘Let us go sacrifice to our God.’

Exodus 5:14

5:14 The Israelite foremen whom Pharaoh’s slave masters had set over them were beaten and were asked, ²⁰  “Why did you not complete your requirement for brickmaking as in the past – both yesterday and today?” ²¹ 

Job 5:18

5:18 For ²²  he ²³  wounds, ²⁴  but he also bandages;

he strikes, but his hands also heal.

Matthew 10:8

10:8 Heal the sick, raise the dead, ²⁵  cleanse lepers, cast out demons. Freely you received, freely give.

Matthew 11:5

11:5 The blind see, the ²⁶  lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them.

Luke 4:27

4:27 And there were many lepers in Israel in the time of the prophet Elisha, ²⁷  yet ²⁸  none of them was cleansed except Naaman the Syrian.” ²⁹ 

Luke 7:22

7:22 So ³⁰  he answered them, ³¹  “Go tell ³²  John what you have seen and heard: ³³  The blind see, the lame walk, lepers are cleansed, the ³⁴  deaf hear, the dead are raised, the poor have good news proclaimed to them.

Luke 17:15-19

17:15 Then one of them, when he saw he was healed, turned back, praising ³⁵  God with a loud voice. 17:16 He ³⁶  fell with his face to the ground ³⁷  at Jesus’ feet and thanked him. ³⁸  (Now ³⁹  he was a Samaritan.) ⁴⁰  17:17 Then ⁴¹  Jesus said, ⁴²  “Were ⁴³  not ten cleansed? Where are the other ⁴⁴  nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” ⁴⁵  17:19 Then ⁴⁶  he said to the man, ⁴⁷  “Get up and go your way. Your faith has made you well.” ⁴⁸ 

Luke 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ⁴⁹  said to his disciples, “Stumbling blocks are sure to come, but woe ⁵⁰  to the one through whom they come!

Colossians 1:9-11

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁵¹  have not ceased praying for you and asking God ⁵²  to fill ⁵³  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ⁵⁴  worthily of the Lord and please him in all respects ⁵⁵  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ⁵⁶  all patience and steadfastness, joyfully

[15:26]  ¹ tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

[15:26]  ² tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

[15:26]  ³ tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

[15:26]  ⁴ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ⁵ sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

[15:26]  ⁶ tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

[15:2]  ⁷ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ⁸ tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

[15:2]  ⁹ tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.

[5:3]  ¹⁰ tn The word “journey” is an adverbial accusative telling the distance that Moses wanted the people to go. It is qualified by “three days.” It is not saying that they will be gone three days, but that they will go a distance that will take three days to cover (see Gen 31:22-23; Num 10:33; 33:8).

[5:3]  ¹¹ tn The purpose clause here is formed with a second cohortative joined with a vav (ו): “let us go…and let us sacrifice.” The purpose of the going was to sacrifice.

[5:3]  ¹² sn The last clause of this verse is rather unexpected here: “lest he meet [afflict] us with pestilence or sword.” To fail to comply with the summons of one’s God was to invite such calamities. The Law would later incorporate many such things as the curses for disobedience. Moses is indicating to Pharaoh that there is more reason to fear Yahweh than Pharaoh.

[5:7]  ¹³ tn The construction is a verbal hendiadys: לֹא תֹאסִפוּן לָתֵת (lo’ to’sifun latet, “you must not add to give”). The imperfect tense acts adverbially, and the infinitive becomes the main verb of the clause: “you must no longer give.”

[5:7]  ¹⁴ tn The expression “for making bricks” is made of the infinitive construct followed by its cognate accusative: לִלְבֹּן הַלְּבֵנִים (lilbon hallÿvenim).

[5:7]  ¹⁵ tn Heb “as yesterday and three days ago” or “as yesterday and before that.” This is idiomatic for “as previously” or “as in the past.”

[5:7]  ¹⁶ tn The jussive יֵלְכוּ (yelÿkhu) and its following sequential verb would have the force of decree and not permission or advice. He is telling them to go and find straw or stubble for the bricks.

[5:8]  ¹⁷ tn The verb is the Qal imperfect of שִׂים (sim, “place, put”). The form could be an imperfect of instruction: “You will place upon them the quota.” Or, as here, it may be an obligatory imperfect: “You must place.”

[5:8]  ¹⁸ tn Heb “yesterday and three days ago” or “yesterday and before that” is idiomatic for “previously” or “in the past.”

[5:8]  ¹⁹ tn Or “loafers.” The form נִרְפִּים (nirpim) is derived from the verb רָפָה (rafah), meaning “to be weak, to let oneself go.” They had been letting the work go, Pharaoh reasoned, and being idle is why they had time to think about going to worship.

[5:14]  ²⁰ tn The quotation is introduced with the common word לֵאמֹר (le’mor, “saying”) and no mention of who said the question.

[5:14]  ²¹ sn The idioms for time here are found also in 3:10 and 5:7-8. This question no doubt represents many accusations shouted at Israelites during the period when it was becoming obvious that, despite all their efforts, they were unable to meet their quotas as before.

[5:18]  ²² sn Verses 18-23 give the reasons why someone should accept the chastening of God – the hand that wounds is the same hand that heals. But, of course, the lines do not apply to Job because his suffering is not due to divine chastening.

[5:18]  ²³ tn The addition of the independent pronoun here makes the subject emphatic, as if to say, “For it is he who makes….”

[5:18]  ²⁴ tn The imperfect verbs in this verse describe the characteristic activities of God; the classification as habitual imperfect fits the idea and is to be rendered with the English present tense.

[10:8]  ²⁵ tc The majority of Byzantine minuscules, along with a few other witnesses (C³ K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrou" ejgeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281^vid Ë^1,13 33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).

[11:5]  ²⁶ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Two other conjunctions are omitted in this series.

[4:27]  ²⁷ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ²⁸ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ²⁹ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[7:22]  ³⁰ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ³¹ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

[7:22]  ³² sn The same verb has been translated “inform” in 7:18.

[7:22]  ³³ sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[7:22]  ³⁴ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[17:15]  ³⁵ tn Grk “glorifying God.”

[17:16]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ³⁷ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ³⁸ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ³⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ⁴⁰ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[17:17]  ⁴¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ⁴² tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17]  ⁴³ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17]  ⁴⁴ tn The word “other” is implied in the context.

[17:18]  ⁴⁵ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[17:19]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:19]  ⁴⁷ tn Grk “to him”; the referent has been specified in the translation for clarity.

[17:19]  ⁴⁸ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

[17:1]  ⁴⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ⁵⁰ sn See Luke 6:24-26.

[1:9]  ⁵¹ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁵² tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁵³ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ⁵⁴ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁵⁵ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ⁵⁶ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.