Daniel 3:28-29

3:28 Nebuchadnezzar exclaimed, ¹  “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel ²  and has rescued his servants who trusted in him, ignoring ³  the edict of the king and giving up their bodies rather than ⁴  serve or pay homage to any god other than their God! 3:29 I hereby decree ⁵  that any people, nation, or language group that blasphemes ⁶  the god of Shadrach, Meshach, or Abednego will be dismembered and his home reduced to rubble! For there exists no other god who can deliver in this way.”

Daniel 6:16

6:16 So the king gave the order, ⁷  and Daniel was brought and thrown into a den ⁸  of lions. The king consoled ⁹  Daniel by saying, “Your God whom you continually serve will rescue you!”

Daniel 6:20

6:20 As he approached the den, he called out to Daniel in a worried voice, ¹⁰  “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”

Exodus 5:2

5:2 But Pharaoh said, “Who is the Lord ¹¹  that ¹²  I should obey him ¹³  by releasing ¹⁴  Israel? I do not know the Lord, ¹⁵  and I will not release Israel!”

Exodus 5:2

5:2 But Pharaoh said, “Who is the Lord ¹⁶  that ¹⁷  I should obey him ¹⁸  by releasing ¹⁹  Israel? I do not know the Lord, ²⁰  and I will not release Israel!”

Exodus 18:1-2

The Advice of Jethro

18:1 ²¹ Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that ²²  the Lord had brought Israel out of Egypt. ²³ 

18:2 Jethro, Moses’ father-in-law, took Moses’ wife Zipporah after he had sent her back,

Exodus 32:15-17

32:15 Moses turned and went down from the mountain with ²⁴  the two tablets of the testimony in his hands. The tablets were written on both sides – they were written on the front and on the back. 32:16 Now the tablets were the work of God, and the writing was the writing of God, engraved on the tablets. 32:17 When Joshua heard the noise of the people as they shouted, ²⁵  he said to Moses, “It is the sound of war in the camp!”

Isaiah 36:20

36:20 Who among all the gods of these lands have rescued their lands from my power? So how can the Lord rescue Jerusalem from my power?’” ²⁶ 

Isaiah 37:23

37:23 Whom have you taunted and hurled insults at?

At whom have you shouted

and looked so arrogantly? ²⁷ 

At the Holy One of Israel! ²⁸ 

Matthew 27:43

27:43 He trusts in God – let God, if he wants to, deliver him now ²⁹  because he said, ‘I am God’s Son’!”

[3:28]  ¹ tn Aram “answered and said.”

[3:28]  ² sn The king identifies the “son of the gods” (v. 25) as an angel. Comparable Hebrew expressions are used elsewhere in the Hebrew Bible for the members of God’s angelic assembly (see Gen 6:2, 4; Job 1:6; 2:1; 38:7; Pss 29:1; 89:6). An angel later comes to rescue Daniel from the lions (Dan 6:22).

[3:28]  ³ tn Aram “they changed” or “violated.”

[3:28]  ⁴ tn Aram “so that they might not.”

[3:29]  ⁵ tn Aram “from me is placed an edict.”

[3:29]  ⁶ tn Aram “speaks negligence.”

[6:16]  ⁷ tn Aram “said.” So also in vv. 24, 25.

[6:16]  ⁸ sn The den was perhaps a pit below ground level which could be safely observed from above.

[6:16]  ⁹ tn Aram “answered and said [to Daniel].”

[6:20]  ¹⁰ tn Aram “The king answered and said to Daniel.” This phrase has not been included in the translation for stylistic reasons; it is redundant in English.

[5:2]  ¹¹ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ¹² tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ¹³ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  ¹⁴ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ¹⁵ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[5:2]  ¹⁶ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ¹⁷ tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ¹⁸ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  ¹⁹ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ²⁰ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[18:1]  ²¹ sn This chapter forms the transition to the Law. There has been the deliverance, the testing passages, the provision in the wilderness, and the warfare. Any God who can do all this for his people deserves their allegiance. In chap. 18 the Lawgiver is giving advice, using laws and rulings, but then he is given advice to organize the elders to assist. Thus, when the Law is fully revealed, a system will be in place to administer it. The point of the passage is that a great leader humbly accepts advice from other godly believers to delegate responsibility. He does not try to do it all himself; God does not want one individual to do it all. The chapter has three parts: vv. 1-12 tell how Jethro heard and came and worshiped and blessed; vv. 13-23 have the advice of Jethro, and then vv. 24-27 tell how Moses implemented the plan and Jethro went home. See further E. J. Runions, “Exodus Motifs in 1 Samuel 7 and 8,” EvQ 52 (1980): 130-31; and also see for another idea T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15.

[18:1]  ²² tn This clause beginning with כִּי (ki) answers the question of what Jethro had heard; it provides a second, explanatory noun clause that is the object of the verb – “he heard (1) all that God had done… (2) that he had brought….” See R. J. Williams, Hebrew Syntax, 81, §490.

[18:1]  ²³ sn This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the covenant stipulations (Exod 20).

[32:15]  ²⁴ tn The disjunctive vav (ו) serves here as a circumstantial clause indicator.

[32:17]  ²⁵ sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (br’h),” JNSL 2 (1972): 86-7.

[36:20]  ²⁶ tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?

[37:23]  ²⁷ tn Heb “and lifted your eyes on high?” Cf. NIV “lifted your eyes in pride”; NRSV “haughtily lifted your eyes.”

[37:23]  ²⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[27:43]  ²⁹ sn An allusion to Ps 22:8.