John 5:11-13

5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat ¹  and walk.’” 5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat ²  and walk’?” ³  5:13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.

John 7:11

7:11 So the Jewish leaders ⁴  were looking for him at the feast, asking, “Where is he?” ⁵ 

Exodus 2:18-20

2:18 So when they came home ⁶  to their father Reuel, ⁷  he asked, “Why have you come home so early ⁸  today?” 2:19 They said, “An Egyptian man rescued us ⁹  from the shepherds, ¹⁰  and he actually ¹¹  drew water for us and watered the flock!” 2:20 He said ¹²  to his daughters, “So where is he? ¹³  Why in the world ¹⁴  did you leave the man? Call him, so that he may eat ¹⁵  a meal ¹⁶  with us.”

[5:11]  ¹ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[5:12]  ² tc While a number of mss, especially the later ones (A^c C³ D Θ Ψ Ë^1,13 33 Ï latt sy), include the words τον κραβ(β)ατ(τ)ον σου (ton krab(b)at(t)on sou, “your mat”) here, the earliest and best (Ì^66,75 א B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does.

[5:12]  ³ tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.

[7:11]  ⁴ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.

[7:11]  ⁵ tn Grk “Where is that one?”

[2:18]  ⁶ tn The verb means “to go, to come, to enter.” In this context it means that they returned to their father, or came home.

[2:18]  ⁷ sn The name “Reuel” is given here. In other places (e.g., chap. 18) he is called Jethro (cf. CEV, which uses “Jethro” here). Some suggest that this is simply a confusion of traditions. But it is not uncommon for ancients, like Sabean kings and priests, to have more than one name. Several of the kings of Israel, including Solomon, did. “Reuel” means “friend of God.”

[2:18]  ⁸ tn The sentence uses a verbal hendiadys construction: מִהַרְתֶּן בֹּא (miharten bo’, “you have made quick [to] come”). The finite verb functions as if it were an adverb modifying the infinitive, which becomes the main verb of the clause.

[2:19]  ⁹ sn Continuing the theme of Moses as the deliverer, the text now uses another word for salvation (נָצַל, natsal, “to deliver, rescue”) in the sense of plucking out or away, snatching out of danger.

[2:19]  ¹⁰ tn Heb “from the hand of the shepherds” (so NASB); NAB “saved us from the interference of the shepherds.” Most recent English versions translate simply “from the shepherds.”

[2:19]  ¹¹ tn The construction is emphatic with the use of the perfect tense and its infinitive absolute: דָלָה דָּלֹה (daloh dalah). B. Jacob says, “They showed their enthusiasm through the use of the infinitive absolute – And think of that, he even drew water for us; a man did this for us girls” (Exodus, 41).

[2:20]  ¹² tn Heb “And he said.”

[2:20]  ¹³ tn The conjunction vav (ו) joins Reuel’s question to what the daughters said as logically following with the idea, “If he has done all that you say, why is he not here for me to meet?” (see GKC 485 §154.b).

[2:20]  ¹⁴ tn This uses the demonstrative pronoun as an enclitic, for emphasis (R. J. Williams, Hebrew Syntax, 24, §118). The question reads more literally, “Why [is] this [that] you left him?”

[2:20]  ¹⁵ tn The imperfect tense coming after the imperative indicates purpose.

[2:20]  ¹⁶ tn Heb “bread,” i.e., “food.”