Exodus 3:7-9

3:7 The Lord said, “I have surely seen ¹  the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. ²  3:8 I have come down ³  to deliver them ⁴  from the hand of the Egyptians and to bring them up from that land to a land that is both good and spacious, ⁵  to a land flowing with milk and honey, ⁶  to the region of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites. ⁷  3:9 And now indeed ⁸  the cry ⁹  of the Israelites has come to me, and I have also seen how severely the Egyptians oppress them. ¹⁰ 

Jude 1:16

1:16 These people are grumblers and ¹¹  fault-finders who go ¹²  wherever their desires lead them, ¹³  and they give bombastic speeches, ¹⁴  enchanting folks ¹⁵  for their own gain. ¹⁶ 

Zechariah 2:8

2:8 For the Lord who rules over all says to me that for his own glory ¹⁷  he has sent me to the nations that plundered you – for anyone who touches you touches the pupil ¹⁸  of his ¹⁹  eye.

Matthew 25:40

25:40 And the king will answer them, ²⁰  ‘I tell you the truth, ²¹  just as you did it for one of the least of these brothers or sisters ²²  of mine, you did it for me.’

Matthew 25:45

25:45 Then he will answer them, ²³  ‘I tell you the truth, ²⁴  just as you did not do it for one of the least of these, you did not do it for me.’

Acts 9:4

9:4 He ²⁵  fell to the ground and heard a voice saying to him, “Saul, Saul, ²⁶  why are you persecuting me?” ²⁷ 

Hebrews 2:18

2:18 For since he himself suffered when he was tempted, he is able to help those who are tempted.

Hebrews 4:15

4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.

[3:7]  ¹ tn The use of the infinitive absolute with the perfect tense intensifies the statement: I have surely seen – there is no doubt that I have seen and will do something about it.

[3:7]  ² sn Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people.

[3:8]  ³ sn God’s coming down is a frequent anthropomorphism in Genesis and Exodus. It expresses his direct involvement, often in the exercise of judgment.

[3:8]  ⁴ tn The Hiphil infinitive with the suffix is לְהַצִּילוֹ (lÿhatsilo, “to deliver them”). It expresses the purpose of God’s coming down. The verb itself is used for delivering or rescuing in the general sense, and snatching out of danger for the specific.

[3:8]  ⁵ tn Heb “to a land good and large”; NRSV “to a good and broad land.” In the translation the words “that is both” are supplied because in contemporary English “good and” combined with any additional descriptive term can be understood as elative (“good and large” = “very large”; “good and spacious” = “very spacious”; “good and ready” = “very ready”). The point made in the Hebrew text is that the land to which they are going is both good (in terms of quality) and large (in terms of size).

[3:8]  ⁶ tn This vibrant description of the promised land is a familiar one. Gesenius classifies “milk and honey” as epexegetical genitives because they provide more precise description following a verbal adjective in the construct state (GKC 418-19 §128.x). The land is modified by “flowing,” and “flowing” is explained by the genitives “milk and honey.” These two products will be in abundance in the land, and they therefore exemplify what a desirable land it is. The language is hyperbolic, as if the land were streaming with these products.

[3:8]  ⁷ tn Each people group is joined to the preceding by the vav conjunction, “and.” Each also has the definite article, as in other similar lists (3:17; 13:5; 34:11). To repeat the conjunction and article in the translation seems to put more weight on the list in English than is necessary to its function in identifying what land God was giving the Israelites.

[3:9]  ⁸ tn The particle הִנֵּה (hinneh) focuses attention on what is being said as grounds for what follows.

[3:9]  ⁹ tn The word is a technical term for the outcry one might make to a judge. God had seen the oppression and so knew that the complaints were accurate, and so he initiated the proceedings against the oppressors (B. Jacob, Exodus, 59).

[3:9]  ¹⁰ tn Heb “seen the oppression with which the Egyptians oppress them.” The word for the oppression is now לַחַץ (lakhats), which has the idea of pressure with the oppression – squeezing, pressuring – which led to its later use in the Semitic languages for torture. The repetition in the Hebrew text of the root in the participle form after this noun serves to stress the idea. This emphasis has been represented in the translation by the expression “seen how severely the Egyptians oppress them.”

[1:16]  ¹¹ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ¹² tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ¹³ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ¹⁴ tn Grk “and their mouth speaks bombastic things.”

[1:16]  ¹⁵ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ¹⁶ tn Or “to their own advantage.”

[2:8]  ¹⁷ tn Heb “After glory has he sent me” (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the Lord.

[2:8]  ¹⁸ tn Heb “gate” (בָּבָה, bavah) of the eye, that is, pupil. The rendering of this term by KJV as “apple” has created a well-known idiom in the English language, “the apple of his eye” (so ASV, NIV). The pupil is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the “pupil” of the Lord’s eye is to raise her value to an incalculable price (cf. NLT “my most precious possession”).

[2:8]  ¹⁹ tc A scribal emendation (tiqqun sopherim) has apparently altered an original “my eye” to “his eye” in order to allow the prophet to be the speaker throughout vv. 8-9. This alleviates the problem of the Lord saying, in effect, that he has sent himself on the mission to the nations.

[25:40]  ²⁰ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ²¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ²² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

[25:45]  ²³ tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[25:45]  ²⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:4]  ²⁵ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ²⁶ tn The double vocative suggests emotion.

[9:4]  ²⁷ sn Persecuting me. To persecute the church is to persecute Jesus.