15:15 I said, 8
“Lord, you know how I suffer. 9
Take thought of me and care for me.
Pay back for me those who have been persecuting me.
Do not be so patient with them that you allow them to kill me.
Be mindful of how I have put up with their insults for your sake.
20:11 But the Lord is with me to help me like an awe-inspiring warrior. 10
Therefore those who persecute me will fail and will not prevail over me.
They will be thoroughly disgraced because they did not succeed.
Their disgrace will never be forgotten.
20:12 O Lord who rules over all, 11 you test and prove the righteous.
You see into people’s hearts and minds. 12
Pay them back for what they have done
because I trust you to vindicate my cause.
1 sn The verb וְהוֹצֵאתִי (vÿhotse’ti) is a perfect tense with the vav (ו) consecutive, and so it receives a future translation – part of God’s promises. The word will be used later to begin the Decalogue and other covenant passages – “I am Yahweh who brought you out….”
2 tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”
3 tn Heb “from labor of them.” The antecedent of the pronoun is the Egyptians who have imposed slave labor on the Hebrews.
4 tn The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35, where this theme is expressed).
5 tn Heb “tried to go to take for himself.”
6 tn Heb “by testings.” The reference here is the judgments upon Pharaoh in the form of plagues. See Deut 7:19 (cf. v. 18) and 29:3 (cf. v. 2).
7 tn Heb “by strong hand and by outstretched arm.”
8 tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark the shift from the
9 tn The words “how I suffer” are not in the text but are implicit from the continuation. They are supplied in the translation for clarity. Jeremiah is not saying “you are all knowing.”
10 sn This line has some interesting ties with Jer 15:20-21 where Jeremiah is assured by God that he is indeed with him as he promised him when he called him (1:8, 19) and will deliver him from the clutches of wicked and violent people. The word translated here “awe-inspiring” is the same as the word “violent people” there. Jeremiah is confident that his “awe-inspiring” warrior will overcome “violent people.” The statement of confidence here is, by the way, a common element in the psalms of petition in the Psalter. The common elements of that type of psalm are all here: invocation (v. 7), lament (vv. 7-10), confession of trust/confidence in being heard (v. 11), petition (v. 12), thanksgiving or praise (v. 13). For some examples of this type of psalm see Pss 3, 7, 26.
11 tn Heb “Yahweh of armies.”
12 tn Heb “
13 tn Or “destroy.”
14 tc Most
15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
16 tc Many
17 tn Here δέ (de) has not been translated.
18 tn The direct question using “if” in Greek is not unusual (BDF §440.3).
19 sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.
20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
21 sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).
22 tn See the note on the word “slave” in 7:2.
23 tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.
24 tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
25 sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).