Exodus 12:31-33

12:31 Pharaoh ¹  summoned Moses and Aaron in the night and said, “Get up, get out ²  from among my people, both you and the Israelites! Go, serve the Lord as you have requested! ³  12:32 Also, take your flocks and your herds, just as you have requested, and leave. But bless me also.” ⁴ 

12:33 The Egyptians were urging ⁵  the people on, in order to send them out of the land quickly, ⁶  for they were saying, “We are all dead!”

Isaiah 49:23

49:23 Kings will be your children’s ⁷  guardians;

their princesses will nurse your children. ⁸ 

With their faces to the ground they will bow down to you

and they will lick the dirt on ⁹  your feet.

Then you will recognize that I am the Lord;

those who wait patiently for me are not put to shame.

Isaiah 49:26

49:26 I will make your oppressors eat their own flesh;

they will get drunk on their own blood, as if it were wine. ¹⁰ 

Then all humankind ¹¹  will recognize that

I am the Lord, your deliverer,

your protector, ¹²  the powerful ruler of Jacob.” ¹³ 

Revelation 3:9

3:9 Listen! ¹⁴  I am going to make those people from the synagogue ¹⁵  of Satan – who say they are Jews yet ¹⁶  are not, but are lying – Look, I will make ¹⁷  them come and bow down ¹⁸  at your feet and acknowledge ¹⁹  that I have loved you.

[12:31]  ¹ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[12:31]  ² tn The urgency in Pharaoh’s words is caught by the abrupt use of the imperatives – “get up, go” (קוּמוּ צְּאוּ, qumu tsÿ’u), and “go, serve” (וּלְכוּ עִבְדוּ, ulÿkhu ’ivdu) and “take” and “leave/go” (וָלֵכוּ…קְחוּ, qÿkhu...valekhu).

[12:31]  ³ tn Heb “as you have said.” The same phrase also occurs in the following verse.

[12:32]  ⁴ tn The form is the Piel perfect with a vav (ו) consecutive (וּבֵרַכְתֶּם, uverakhtem); coming in the sequence of imperatives this perfect tense would be volitional – probably a request rather than a command.

[12:33]  ⁵ tn The verb used here (חָזַק, khazaq) is the same verb used for Pharaoh’s heart being hardened. It conveys the idea of their being resolved or insistent in this – they were not going to change.

[12:33]  ⁶ tn The phrase uses two construct infinitives in a hendiadys, the first infinitive becoming the modifier.

[49:23]  ⁷ tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).

[49:23]  ⁸ tn Heb “you.” See the preceding note.

[49:23]  ⁹ tn Or “at your feet” (NAB, NIV); NLT “from your feet.”

[49:26]  ¹⁰ sn Verse 26a depicts siege warfare and bloody defeat. The besieged enemy will be so starved they will their own flesh. The bloodstained bodies lying on the blood-soaked battle site will look as if they collapsed in drunkenness.

[49:26]  ¹¹ tn Heb “flesh” (so KJV, NASB).

[49:26]  ¹² tn Heb “your redeemer.” See the note at 41:14.

[49:26]  ¹³ tn Heb “the powerful [one] of Jacob.” See 1:24.

[3:9]  ¹⁴ tn Grk “behold” (L&N 91.13).

[3:9]  ¹⁵ sn See the note on synagogue in 2:9.

[3:9]  ¹⁶ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹⁷ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ¹⁸ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ¹⁹ tn Or “and know,” “and recognize.”