Exodus 5:4

5:4 The king of Egypt said to them, “Moses and Aaron, why do you cause the people to refrain from their work? ¹  Return to your labor!”

Exodus 5:1

Opposition to the Plan of God

5:1 ² Afterward Moses and Aaron went to Pharaoh and said, “Thus says the Lord, ³  the God of Israel, ‘Release ⁴  my people so that they may hold a pilgrim feast ⁵  to me in the desert.’”

Exodus 18:17-18

18:17 Moses’ father-in-law said to him, “What ⁶  you are doing is not good! 18:18 You will surely wear out, ⁷  both you and these people who are with you, for this is too ⁸  heavy a burden ⁹  for you; you are not able to do it by yourself.

Exodus 21:20

21:20 “If a man strikes his male servant or his female servant with a staff so that he or she ¹⁰  dies as a result of the blow, ¹¹  he will surely be punished. ¹² 

Ezra 4:12

4:12 Now ¹³  let the king be aware that the Jews who came up to us from you have gone to Jerusalem. They are rebuilding that rebellious and odious city. ¹⁴  They are completing its walls and repairing its foundations.

Nehemiah 6:9

6:9 All of them were wanting ¹⁵  to scare us, supposing, “Their hands will grow slack from the work, and it won’t get done.”

So now, strengthen my hands! ¹⁶ 

Amos 7:10

Amos Confronts a Priest

7:10 Amaziah the priest of Bethel ¹⁷  sent this message ¹⁸  to King Jeroboam of Israel: “Amos is conspiring against you in the very heart of the kingdom of Israel! ¹⁹  The land cannot endure all his prophecies. ²⁰ 

Luke 23:2

23:2 They ²¹  began to accuse ²²  him, saying, “We found this man subverting ²³  our nation, forbidding ²⁴  us to pay the tribute tax ²⁵  to Caesar ²⁶  and claiming that he himself is Christ, ²⁷  a king.”

John 11:46-50

11:46 But some of them went to the Pharisees ²⁸  and reported to them ²⁹  what Jesus had done. 11:47 So the chief priests and the Pharisees ³⁰  called the council ³¹  together and said, “What are we doing? For this man is performing many miraculous signs. 11:48 If we allow him to go on in this way, ³²  everyone will believe in him, and the Romans will come and take away our sanctuary ³³  and our nation.”

11:49 Then one of them, Caiaphas, who was high priest that year, said, ³⁴  “You know nothing at all! 11:50 You do not realize ³⁵  that it is more to your advantage to have one man ³⁶  die for the people than for the whole nation to perish.” ³⁷ 

Acts 16:20

16:20 When ³⁸  they had brought them ³⁹  before the magistrates, they said, “These men are throwing our city into confusion. ⁴⁰  They are ⁴¹  Jews

Acts 17:6

17:6 When they did not find them, they dragged ⁴²  Jason and some of the brothers before the city officials, ⁴³  screaming, “These people who have stirred up trouble ⁴⁴  throughout the world ⁴⁵  have come here too,

Acts 24:5

24:5 For we have found ⁴⁶  this man to be a troublemaker, ⁴⁷  one who stirs up riots ⁴⁸  among all the Jews throughout the world, and a ringleader ⁴⁹  of the sect of the Nazarenes. ⁵⁰ 

Acts 28:22

28:22 But we would like to hear from you what you think, for regarding this sect we know ⁵¹  that people ⁵²  everywhere speak against ⁵³  it.”

[5:4]  ¹ sn The clause is a rhetorical question. Pharaoh is not asking them why they do this, but rather is accusing them of doing it. He suspects their request is an attempt to get people time away from their labor. In Pharaoh’s opinion, Moses and Aaron were “removing the restraint” (פָּרַע, para’) of the people in an effort to give them rest. Ironically, under the Law the people would be expected to cease their labor when they went to appear before God. He would give them the rest that Pharaoh refused to give. It should be noted also that it was not Israel who doubted that Yahweh had sent Moses, as Moses had feared – but rather Pharaoh.

[5:1]  ² sn The enthusiasm of the worshipers in the preceding chapter turns sour in this one when Pharaoh refuses to cooperate. The point is clear that when the people of God attempt to devote their full service and allegiance to God, they encounter opposition from the world. Rather than finding instant blessing and peace, they find conflict. This is the theme that will continue through the plague narratives. But what makes chapter 5 especially interesting is how the people reacted to this opposition. The chapter has three sections: first, the confrontation between Moses and Pharaoh (vv. 1-5); then the report of the stern opposition of the king (vv. 6-14); and finally, the sad account of the effect of this opposition on the people (vv. 15-21).

[5:1]  ³ tn Heb “Yahweh.”

[5:1]  ⁴ tn The form שַׁלַּח (shallakh), the Piel imperative, has been traditionally translated “let [my people] go.” The Qal would be “send”; so the Piel “send away, release, dismiss, discharge.” B. Jacob observes, “If a person was dismissed through the use of this verb, then he ceased to be within the power or sphere of influence of the individual who had dismissed him. He was completely free and subsequently acted entirely on his own responsibility” (Exodus, 115).

[5:1]  ⁵ tn The verb חָגַג (khagag) means to hold a feast or to go on a pilgrim feast. The Arabic cognate of the noun form is haj, best known for the pilgrim flight of Mohammed, the hajira. The form in the text (וְיָחֹגּוּ, vÿyakhoggu) is subordinated to the imperative and thus shows the purpose of the imperative.

[18:17]  ⁶ tn Heb “the thing.”

[18:18]  ⁷ tn The verb means “to fall and fade” as a leaf (Ps 1:3). In Ps 18:45 it is used figuratively of foes fading away, failing in strength and courage (S. R. Driver, Exodus, 166). Here the infinitive absolute construction heightens the meaning.

[18:18]  ⁸ tn Gesenius lists the specialized use of the comparative min (מ) where with an adjective the thought expressed is that the quality is too difficult for the attainment of a particular aim (GKC 430 §133.c).

[18:18]  ⁹ tn Here “a burden” has been supplied.

[21:20]  ¹⁰ tn Heb “so that he”; the words “or she” have been supplied in the translation for stylistic reasons.

[21:20]  ¹¹ tn Heb “under his hand.”

[21:20]  ¹² tn Heb “will be avenged” (how is not specified).

[4:12]  ¹³ tn The MT takes this word with the latter part of v. 11, but in English style it fits better with v. 12.

[4:12]  ¹⁴ sn Management of the provinces that were distantly removed from the capital was difficult, and insurrection in such places was a perennial problem. The language used in this report about Jerusalem (i.e., “rebellious,” “odious”) is intentionally inflammatory. It is calculated to draw immediate attention to the perceived problem.

[6:9]  ¹⁵ tn The participle has a desiderative nuance here, describing the desire of the subject and not necessarily the actual outcome. See also v. 14.

[6:9]  ¹⁶ tn The statement “So now, strengthen my hands” is frequently understood as an implied prayer, but is taken differently by NAB (“But instead, I now redoubled my efforts”).

[7:10]  ¹⁷ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:10]  ¹⁸ tn The direct object of the verb translated “sent” is elided in the Hebrew text. The words “this message” are supplied in the translation for clarity and for stylistic reasons.

[7:10]  ¹⁹ tn Heb “in the middle of the house of Israel.”

[7:10]  ²⁰ tn Heb “words.”

[23:2]  ²¹ tn Here δέ (de) has not been translated.

[23:2]  ²² sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ²³ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  ²⁴ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ²⁵ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ²⁶ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ²⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:46]  ²⁸ sn See the note on Pharisees in 1:24.

[11:46]  ²⁹ tn Grk “told them.”

[11:47]  ³⁰ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ³¹ tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[11:48]  ³² tn Grk “If we let him do thus.”

[11:48]  ³³ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[11:49]  ³⁴ tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[11:50]  ³⁵ tn Or “you are not considering.”

[11:50]  ³⁶ tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.

[11:50]  ³⁷ sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.

[16:20]  ³⁸ tn Grk “And when.” 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.

[16:20]  ³⁹ tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ⁴⁰ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ⁴¹ tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[17:6]  ⁴² tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ⁴³ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ⁴⁴ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ⁴⁵ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[24:5]  ⁴⁶ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ⁴⁷ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ⁴⁸ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ⁴⁹ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  ⁵⁰ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[28:22]  ⁵¹ tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.

[28:22]  ⁵² tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.

[28:22]  ⁵³ tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.