Exodus 9:28

9:28 Pray to the Lord, for the mighty ¹  thunderings and hail are too much! ²  I will release you and you will stay no longer.” ³ 

Exodus 9:1

The Fifth Blow: Disease

9:1 ⁴ Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord, the God of the Hebrews, “Release my people that they may serve me!

Exodus 19:4

19:4 ‘You yourselves have seen what I did to Egypt and how I lifted you on eagles’ wings ⁵  and brought you to myself. ⁶ 

Isaiah 27:8

27:8 When you summon her for divorce, you prosecute her; ⁷ 

he drives her away ⁸  with his strong wind in the day of the east wind. ⁹ 

Isaiah 40:1-2

The Lord Returns to Jerusalem

40:1 “Comfort, comfort my people,”

says your ¹⁰  God.

40:2 “Speak kindly to ¹¹  Jerusalem, ¹²  and tell her

that her time of warfare is over, ¹³ 

that her punishment is completed. ¹⁴ 

For the Lord has made her pay double ¹⁵  for all her sins.”

Isaiah 57:16

57:16 For I will not be hostile ¹⁶  forever

or perpetually angry,

for then man’s spirit would grow faint before me, ¹⁷ 

the life-giving breath I created.

Joel 2:13-14

2:13 Return to the Lord your God,

for he is merciful and compassionate,

slow to anger and boundless in loyal love ¹⁸  – often relenting from calamitous punishment. ¹⁹ 

2:14 Who knows?

Perhaps he will be compassionate and grant a reprieve, ²⁰ 

and leave blessing in his wake ²¹  –

a meal offering and a drink offering for you to offer to the Lord your God! ²² 

Mark 14:41

14:41 He came a third time and said to them, “Are you still sleeping and resting? ²³  Enough of that! ²⁴  The hour has come. Look, the Son of Man is betrayed into the hands of sinners.

Mark 14:2

14:2 For they said, “Not during the feast, so there won’t be a riot among the people.” ²⁵ 

Colossians 2:6

Warnings Against the Adoption of False Philosophies

2:6 Therefore, just as you received Christ Jesus as Lord, ²⁶  continue to live your lives ²⁷  in him,

[9:28]  ¹ sn The text has Heb “the voices of God.” The divine epithet can be used to express the superlative (cf. Jonah 3:3).

[9:28]  ² tn The expression וְרַב מִהְיֹת (vÿrav mihyot, “[the mighty thunder and hail] is much from being”) means essentially “more than enough.” This indicates that the storm was too much, or, as one might say, “It is enough.”

[9:28]  ³ tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”

[9:1]  ⁴ sn This plague demonstrates that Yahweh has power over the livestock of Egypt. He is able to strike the animals with disease and death, thus delivering a blow to the economic as well as the religious life of the land. By the former plagues many of the Egyptian religious ceremonies would have been interrupted and objects of veneration defiled or destroyed. Now some of the important deities will be attacked. In Goshen, where the cattle are merely cattle, no disease hits, but in the rest of Egypt it is a different matter. Osiris, the savior, cannot even save the brute in which his own soul is supposed to reside. Apis and Mnevis, the ram of Ammon, the sheep of Sais, and the goat of Mendes, perish together. Hence, Moses reminds Israel afterward, “On their gods also Yahweh executed judgments” (Num 33:4). When Jethro heard of all these events, he said, “Now I know that Yahweh is greater than all the gods” (Exod 18:11).

[19:4]  ⁵ tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.

[19:4]  ⁶ sn The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship.

[27:8]  ⁷ tn The Hebrew text reads literally, “in [?], in sending her away, you oppose her.” The meaning of this line is uncertain. The form בְּסַאסְּאָה (bÿsa’ssÿ’ah) is taken as an infinitive from סַאסְּאָה (sa’ssÿ’ah) with a prepositional prefix and a third feminine singular suffix. (The MT does not have a mappiq in the final he [ה], however). According to HALOT 738 s.v. סַאסְּאָה the verb is a Palpel form from an otherwise unattested root cognate with an Arabic verb meaning “to gather beasts with a call.” Perhaps it means “to call, summon” here, but this is a very tentative proposal. בְּשַׁלְחָהּ (bÿshalkhah, “in sending her away”) appears to be a Piel infinitive with a prepositional prefix and a third feminine singular suffix. Since the Piel of שָׁלָח (shalakh) can sometimes mean “divorce” (HALOT 1514-15 s.v.) and the following verb רִיב (riv, “oppose”) can be used in legal contexts, it is possible that divorce proceedings are alluded to here. This may explain why Israel is referred to as feminine in this verse, in contrast to the masculine forms used in vv. 6-7 and 9.

[27:8]  ⁸ tn The Hebrew text has no object expressed, but one can understand a third feminine singular pronominal object and place a mappiq in the final he (ה) of the form to indicate the suffix.

[27:8]  ⁹ sn The “east wind” here symbolizes violent divine judgment.

[40:1]  ¹⁰ tn The pronominal suffix is second masculine plural. The identity of the addressee is uncertain: (1) God’s people may be addressed, or (2) the unidentified heralds commanded to comfort Jerusalem.

[40:2]  ¹¹ tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.

[40:2]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[40:2]  ¹³ tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.

[40:2]  ¹⁴ tn Heb “that her punishment is accepted [as satisfactory].”

[40:2]  ¹⁵ tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).

[57:16]  ¹⁶ tn Or perhaps, “argue,” or “accuse” (so NAB, NIV, NRSV).

[57:16]  ¹⁷ tn Heb “for a spirit from before me would be faint.”

[2:13]  ¹⁸ tn Heb “and great of loyal love.”

[2:13]  ¹⁹ tn Heb “and he relents from calamity.”

[2:14]  ²⁰ tn Heb “turn” or “turn back.”

[2:14]  ²¹ tn Heb “leave a blessing behind him.”

[2:14]  ²² tn The phrase “for you to offer” does not appear in the Hebrew, but is supplied in the translation for the sake of clarity.

[14:41]  ²³ tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.

[14:41]  ²⁴ tc Codex D (with some support with minor variation from W Θ Ë¹³ 565 2542 pc it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.

[14:2]  ²⁵ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[2:6]  ²⁶ tn Though the verb παρελάβετε (parelabete) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν (ton Criston Ihsoun) and τὸν κύριον (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.

[2:6]  ²⁷ tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.