Numbers 11:11-12

11:11 And Moses said to the Lord, “Why have you afflicted ¹  your servant? Why have I not found favor in your sight, that ²  you lay the burden of this entire people on me? 11:12 Did I conceive this entire people? ³  Did I give birth to ⁴  them, that you should say to me, ‘Carry them in your arms, as a foster father ⁵  bears a nursing child,’ to the land which you swore to their fathers?

Isaiah 53:11

53:11 Having suffered, he will reflect on his work,

he will be satisfied when he understands what he has done. ⁶ 

“My servant ⁷  will acquit many, ⁸ 

for he carried their sins. ⁹ 

Luke 22:44

22:44 And in his anguish ¹⁰  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ¹¹ 

Philippians 1:8

1:8 For God is my witness that I long for all of you with the affection of Christ Jesus.

Philippians 2:17

2:17 But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice together with all of you.

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ¹²  and for those in Laodicea, and for those who have not met me face to face. ¹³ 

Colossians 4:12

4:12 Epaphras, who is one of you and a slave ¹⁴  of Christ, ¹⁵  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ¹⁶  in all the will of God.

Hebrews 5:7

5:7 During his earthly life ¹⁷  Christ ¹⁸  offered ¹⁹  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

Revelation 12:1-2

The Woman, the Child, and the Dragon

12:1 Then ²⁰  a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. ²¹  12:2 She ²²  was pregnant and was screaming in labor pains, struggling ²³  to give birth.

[11:11]  ¹ tn The verb is the Hiphil of רָעַע (ra’a’, “to be evil”). Moses laments (with the rhetorical question) that God seems to have caused him evil.

[11:11]  ² tn The infinitive construct with the preposition is expressing the result of not finding favor with God (see R. J. Williams, Hebrew Syntax, 12-13, §57). What Moses is claiming is that because he has been given this burden God did not show him favor.

[11:12]  ³ sn The questions Moses asks are rhetorical. He is actually affirming that they are not his people, that he did not produce them, but now is to support them. His point is that God produced this nation, but has put the burden of caring for their needs on him.

[11:12]  ⁴ tn The verb means “to beget, give birth to.” The figurative image from procreation completes the parallel question, first the conceiving and second the giving birth to the nation.

[11:12]  ⁵ tn The word אֹמֵן (’omen) is often translated “nurse,” but the form is a masculine form and would better be rendered as a “foster parent.” This does not work as well, though, with the יֹנֵק (yoneq), the “sucking child.” The two metaphors are simply designed to portray the duty of a parent to a child as a picture of Moses’ duty for the nation. The idea that it portrays God as a mother pushes it too far (see M. Noth, Numbers [OTL], 86-87).

[53:11]  ⁶ tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.

[53:11]  ⁷ sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

[53:11]  ⁸ tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.

[53:11]  ⁹ tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.

[22:44]  ¹⁰ tn Grk “And being in anguish.”

[22:44]  ¹¹ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[2:1]  ¹² tn Or “I want you to know how hard I am working for you…”

[2:1]  ¹³ tn Grk “as many as have not seen my face in the flesh.”

[4:12]  ¹⁴ tn See the note on “fellow slave” in 1:7.

[4:12]  ¹⁵ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ¹⁶ tn Or “filled.”

[5:7]  ¹⁷ tn Grk “in the days of his flesh.”

[5:7]  ¹⁸ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ¹⁹ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[12:1]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ²¹ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[12:2]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:2]  ²³ tn Grk “and being tortured,” though βασανίζω (basanizw) in this context refers to birth pangs. BDAG 168 s.v. 2.b states, “Of birth-pangs (Anth. Pal. 9, 311 βάσανος has this mng.) Rv 12:2.” The καί (kai) has not been translated.