Exodus 33:14-15

33:14 And the Lord ¹  said, “My presence ²  will go with you, ³  and I will give you rest.” ⁴ 

33:15 And Moses ⁵  said to him, “If your presence does not go ⁶  with us, ⁷  do not take us up from here. ⁸ 

Psalms 32:8

32:8 I will instruct and teach you ⁹  about how you should live. ¹⁰ 

I will advise you as I look you in the eye. ¹¹ 

Psalms 73:24

73:24 You guide ¹²  me by your wise advice,

and then you will lead me to a position of honor. ¹³ 

John 10:3-4

10:3 The doorkeeper ¹⁴  opens the door ¹⁵  for him, ¹⁶  and the sheep hear his voice. He ¹⁷  calls his own sheep by name and leads them out. ¹⁸  10:4 When he has brought all his own sheep ¹⁹  out, he goes ahead of them, and the sheep follow him because they recognize ²⁰  his voice.

John 10:9

10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ²¹  and find pasture. ²² 

[33:14]  ¹ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:14]  ² sn Heb “my face.” This represents the presence of Yahweh going with the people (see 2 Sam 17:11 for an illustration). The “presence” probably refers to the angel of the presence or some similar manifestation of God’s leading and caring for his people.

[33:14]  ³ tn The phrase “with you” is not in the Hebrew text, but is implied.

[33:14]  ⁴ sn The expression certainly refers to the peace of mind and security of knowing that God was with them. But the expression came to mean “settle them in the land of promise” and give them rest and peace from their enemies. U. Cassuto (Exodus, 434) observes how in 32:10 God had told Moses, “Leave me alone” (“give me rest”), but now he promises to give them rest. The parallelism underscores the great transition through intercession.

[33:15]  ⁵ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:15]  ⁶ tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.

[33:15]  ⁷ tn “with us” has been supplied.

[33:15]  ⁸ tn Heb “from this.”

[32:8]  ⁹ tn The second person pronominal forms in this verse are singular. The psalmist addresses each member of his audience individually (see also the note on the word “eye” in the next line). A less likely option (but one which is commonly understood) is that the Lord addresses the psalmist in vv. 8-9 (cf. NASB “I will instruct you and teach you…I will counsel you with My eye upon you”).

[32:8]  ¹⁰ tn Heb “I will instruct you and I will teach you in the way [in] which you should walk.”

[32:8]  ¹¹ tn Heb “I will advise, upon you my eye,” that is, “I will offer advice [with] my eye upon you.” In 2 Chr 20:12 the statement “our eye is upon you” means that the speakers are looking to the Lord for intervention. Here the expression “my eye upon you” may simply mean that the psalmist will teach his pupils directly and personally.

[73:24]  ¹² tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.

[73:24]  ¹³ tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (cavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.

[10:3]  ¹⁴ tn Or “porter” (British English).

[10:3]  ¹⁵ tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ¹⁶ tn Grk “For this one.”

[10:3]  ¹⁷ tn Grk “And he.” 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.

[10:3]  ¹⁸ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[10:4]  ¹⁹ tn The word “sheep” is not in the Greek text, but is implied.

[10:4]  ²⁰ tn Grk “because they know.”

[10:9]  ²¹ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

[10:9]  ²² sn That is, pasture land in contrast to cultivated land.