Keluaran 2:23

The Call of the Deliverer

2:23 ¹ During ²  that long period of time ³  the king of Egypt died, and the Israelites ⁴  groaned because of the slave labor. They cried out, and their desperate cry ⁵  because of their slave labor went up to God.

Keluaran 5:18-19

5:18 So now, get back to work! ⁶  You will not be given straw, but you must still produce ⁷  your quota ⁸  of bricks!” 5:19 The Israelite foremen saw ⁹  that they ¹⁰  were in trouble when they were told, ¹¹  “You must not reduce the daily quota of your bricks.”

Yudas 1:16-18

1:16 These people are grumblers and ¹²  fault-finders who go ¹³  wherever their desires lead them, ¹⁴  and they give bombastic speeches, ¹⁵  enchanting folks ¹⁶  for their own gain. ¹⁷ 

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ¹⁸  foretold by the apostles of our Lord Jesus Christ. ¹⁹  1:18 For they said to you, “In the end time there will come ²⁰  scoffers, propelled by their own ungodly desires.” ²¹ 

Yudas 1:21

1:21 maintain ²²  yourselves in the love of God, while anticipating ²³  the mercy of our Lord Jesus Christ that brings eternal life. ²⁴ 

Yudas 1:1

Salutation

1:1 From Jude, ²⁵  a slave ²⁶  of Jesus Christ and brother of James, ²⁷  to those who are called, wrapped in the love of ²⁸  God the Father and kept for ²⁹  Jesus Christ.

Nehemia 9:37

9:37 Its abundant produce goes to the kings you have placed over us due to our sins. They rule over our bodies and our livestock as they see fit, ³⁰  and we are in great distress!

Yesaya 51:19-20

51:19 These double disasters confronted you.

But who feels sorry for you?

Destruction and devastation,

famine and sword.

But who consoles you? ³¹ 

51:20 Your children faint;

they lie at the head of every street

like an antelope in a snare.

They are left in a stupor by the Lord’s anger,

by the battle cry of your God. ³² 

Yesaya 51:23

51:23 I will put it into the hand of your tormentors ³³ 

who said to you, ‘Lie down, so we can walk over you.’

You made your back like the ground,

and like the street for those who walked over you.”

Yesaya 52:5

52:5 And now, what do we have here?” ³⁴  says the Lord.

“Indeed my people have been carried away for nothing,

those who rule over them taunt,” ³⁵  says the Lord,

“and my name is constantly slandered ³⁶  all day long.

Ratapan 5:5-6

5:5 We are pursued – they are breathing down our necks; ³⁷ 

we are weary and have no rest. ³⁸ 

5:6 We have submitted ³⁹  to Egypt and Assyria

in order to buy food to eat. ⁴⁰ 

Lukas 15:14-17

15:14 Then ⁴¹  after he had spent everything, a severe famine took place in that country, and he began to be in need. 15:15 So he went and worked for ⁴²  one of the citizens of that country, who ⁴³  sent him to his fields to feed pigs. ⁴⁴  15:16 He ⁴⁵  was longing to eat ⁴⁶  the carob pods ⁴⁷  the pigs were eating, but ⁴⁸  no one gave him anything. 15:17 But when he came to his senses ⁴⁹  he said, ‘How many of my father’s hired workers have food ⁵⁰  enough to spare, but here I am dying from hunger!

[2:23]  ¹ sn The next section of the book is often referred to as the “Call of Moses,” and that is certainly true. But it is much more than that. It is the divine preparation of the servant of God, a servant who already knew what his destiny was. In this section Moses is shown how his destiny will be accomplished. It will be accomplished because the divine presence will guarantee the power, and the promise of that presence comes with the important “I AM” revelation. The message that comes through in this, and other “I will be with you” passages, is that when the promise of God’s presence is correctly appropriated by faith, the servant of God can begin to build confidence for the task that lies ahead. It will no longer be, “Who am I that I should go?” but “I AM with you” that matters. The first little section, 2:23-25, serves as a transition and introduction, for it records the Lord’s response to Israel in her affliction. The second part is the revelation to Moses at the burning bush (3:1-10), which is one of the most significant theological sections in the Torah. Finally, the record of Moses’ response to the call with his objections (3:11-22), makes up the third part, and in a way, is a transition to the next section, where God supplies proof of his power.

[2:23]  ² tn The verse begins with the temporal indicator “And it was” (cf. KJV, ASV “And it came to pass”). This has been left untranslated for stylistic reasons.

[2:23]  ³ tn Heb “in those many days.”

[2:23]  ⁴ tn Heb “the sons of Israel.”

[2:23]  ⁵ tn “They cried out” is from זָעַק (za’aq), and “desperate cry” is from שַׁוְעָה (shava’h).

[5:18]  ⁶ tn The text has two imperatives: “go, work.” They may be used together to convey one complex idea (so a use of hendiadys): “go back to work.”

[5:18]  ⁷ tn The imperfect תִּתֵּנּוּ (tittennu) is here taken as an obligatory imperfect: “you must give” or “you must produce.”

[5:18]  ⁸ sn B. Jacob is amazed at the wealth of this tyrant’s vocabulary in describing the work of others. Here, תֹכֶן (tokhen) is another word for “quota” of bricks, the fifth word used to describe their duty (Exodus, 137).

[5:19]  ⁹ tn The common Hebrew verb translated “saw,” like the common English verb for seeing, is also used to refer to mental perception and understanding, as in the question “See what I mean?” The foremen understood how difficult things would be under this ruling.

[5:19]  ¹⁰ tn The text has the sign of the accusative with a suffix and then a prepositional phrase: אֹתָם בְּרָע (’otam bÿra’), meaning something like “[they saw] them in trouble” or “themselves in trouble.” Gesenius shows a few examples where the accusative of the reflexive pronoun is represented by the sign of the accusative with a suffix, and these with marked emphasis (GKC 439 §135.k).

[5:19]  ¹¹ tn The clause “when they were told” translates לֵאמֹר (le’mor), which usually simply means “saying.” The thing that was said was clearly the decree that was given to them.

[1:16]  ¹² tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ¹³ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ¹⁴ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ¹⁵ tn Grk “and their mouth speaks bombastic things.”

[1:16]  sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.

[1:16]  ¹⁶ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ¹⁷ tn Or “to their own advantage.”

[1:17]  ¹⁸ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ¹⁹ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.

[1:18]  ²⁰ tn Grk “be.”

[1:18]  ²¹ tn Grk “going according to their own desires of ungodliness.”

[1:18]  sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.

[1:21]  ²² tn Or “keep.”

[1:21]  ²³ tn Or “waiting for.”

[1:21]  ²⁴ tn Grk “unto eternal life.”

[1:1]  ²⁵ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁶ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²⁷ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ²⁸ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ²⁹ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[9:37]  ³⁰ tn Heb “according to their desire.”

[51:19]  ³¹ tc The Hebrew text has אֲנַחֲמֵךְ (’anakhamekh), a first person form, but the Qumran scroll 1QIsa^a reads correctly יִנַחֲמֵךְ (yinakhamekh), a third person form.

[51:20]  ³² tn Heb “those who are full of the anger of the Lord, the shout [or “rebuke”] of your God.”

[51:23]  ³³ tn That is, to make them drink it.

[52:5]  ³⁴ tn Heb “and now what [following the marginal reading (Qere)] to me here?”

[52:5]  ³⁵ tn The verb appears to be a Hiphil form from the root יָלַל (yalal, “howl”), perhaps here in the sense of “mock.” Some emend the form to יְהוֹלָּלוֹ (yÿhollalo) and understand a Polel form of the root הָלַל meaning here “mock, taunt.”

[52:5]  ³⁶ tn The verb is apparently a Hitpolal form (with assimilated tav, ת) from the root נָאַץ (na’ats), but GKC 151-52 §55.b explains it as a mixed form, combining Pual and Hitpolel readings.

[5:5]  ³⁷ tn Heb “We are hard-driven on our necks”

[5:5]  ³⁸ sn For the theological allusion that goes beyond physical rest, see, e.g., Deut 12:10; 25:19; Josh 1:13; 11:23; 2 Sam 7:1, 11; 1 Chron 22:18; 2 Chron 14:6-7

[5:6]  ³⁹ tn Heb “we have given the hand”; cf. NRSV “We have made a pact.” This is a Semitic idiom meaning “to make a treaty with” someone, placing oneself in a subservient position as vassal. The prophets criticized these treaties.

[5:6]  ⁴⁰ tn Heb “bread.” The term “bread” is a synecdoche of specific (= bread) for the general (= food).

[15:14]  ⁴¹ tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:15]  ⁴² tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ⁴³ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ⁴⁴ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[15:16]  ⁴⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ⁴⁶ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ⁴⁷ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ⁴⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:17]  ⁴⁹ tn Grk “came to himself” (an idiom).

[15:17]  ⁵⁰ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).