Keluaran 2:25

2:25 God saw ¹  the Israelites, and God understood…. ² 

Keluaran 3:7-9

3:7 The Lord said, “I have surely seen ³  the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. ⁴  3:8 I have come down ⁵  to deliver them ⁶  from the hand of the Egyptians and to bring them up from that land to a land that is both good and spacious, ⁷  to a land flowing with milk and honey, ⁸  to the region of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites. ⁹  3:9 And now indeed ¹⁰  the cry ¹¹  of the Israelites has come to me, and I have also seen how severely the Egyptians oppress them. ¹² 

Keluaran 3:16

3:16 “Go and bring together ¹³  the elders of Israel and tell them, ‘The Lord, the God of your fathers, ¹⁴  appeared ¹⁵  to me – the God of Abraham, Isaac, and Jacob – saying, “I have attended carefully ¹⁶  to you and to what has been done ¹⁷  to you in Egypt,

Kisah Para Rasul 7:34

7:34 I have certainly seen the suffering ¹⁸  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ¹⁹  Now ²⁰  come, I will send you to Egypt.’ ²¹ 

[2:25]  ¹ tn Heb “and God saw.”

[2:25]  ² tn Heb “and God knew” (יָדַע, yada’). The last clause contains a widely used verb for knowing, but it leaves the object unexpressed within the clause, so as to allow all that vv. 23-24 have described to serve as the compelling content of God’s knowing. (Many modern English versions supply an object for the verb following the LXX, which reads “knew them.”) The idea seems to be that God took personal knowledge of, noticed, or regarded them. In other passages the verb “know” is similar in meaning to “save” or “show pity.” See especially Gen 18:21, Ps 1:6; 31:7, and Amos 3:2. Exodus has already provided an example of the results of not knowing in 1:8 (cf. 5:2).

[3:7]  ³ tn The use of the infinitive absolute with the perfect tense intensifies the statement: I have surely seen – there is no doubt that I have seen and will do something about it.

[3:7]  ⁴ sn Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people.

[3:8]  ⁵ sn God’s coming down is a frequent anthropomorphism in Genesis and Exodus. It expresses his direct involvement, often in the exercise of judgment.

[3:8]  ⁶ tn The Hiphil infinitive with the suffix is לְהַצִּילוֹ (lÿhatsilo, “to deliver them”). It expresses the purpose of God’s coming down. The verb itself is used for delivering or rescuing in the general sense, and snatching out of danger for the specific.

[3:8]  ⁷ tn Heb “to a land good and large”; NRSV “to a good and broad land.” In the translation the words “that is both” are supplied because in contemporary English “good and” combined with any additional descriptive term can be understood as elative (“good and large” = “very large”; “good and spacious” = “very spacious”; “good and ready” = “very ready”). The point made in the Hebrew text is that the land to which they are going is both good (in terms of quality) and large (in terms of size).

[3:8]  ⁸ tn This vibrant description of the promised land is a familiar one. Gesenius classifies “milk and honey” as epexegetical genitives because they provide more precise description following a verbal adjective in the construct state (GKC 418-19 §128.x). The land is modified by “flowing,” and “flowing” is explained by the genitives “milk and honey.” These two products will be in abundance in the land, and they therefore exemplify what a desirable land it is. The language is hyperbolic, as if the land were streaming with these products.

[3:8]  ⁹ tn Each people group is joined to the preceding by the vav conjunction, “and.” Each also has the definite article, as in other similar lists (3:17; 13:5; 34:11). To repeat the conjunction and article in the translation seems to put more weight on the list in English than is necessary to its function in identifying what land God was giving the Israelites.

[3:9]  ¹⁰ tn The particle הִנֵּה (hinneh) focuses attention on what is being said as grounds for what follows.

[3:9]  ¹¹ tn The word is a technical term for the outcry one might make to a judge. God had seen the oppression and so knew that the complaints were accurate, and so he initiated the proceedings against the oppressors (B. Jacob, Exodus, 59).

[3:9]  ¹² tn Heb “seen the oppression with which the Egyptians oppress them.” The word for the oppression is now לַחַץ (lakhats), which has the idea of pressure with the oppression – squeezing, pressuring – which led to its later use in the Semitic languages for torture. The repetition in the Hebrew text of the root in the participle form after this noun serves to stress the idea. This emphasis has been represented in the translation by the expression “seen how severely the Egyptians oppress them.”

[3:16]  ¹³ tn The form is the perfect tense with the sequential vav (ו) linking the nuance to the imperative that precedes it. Since the imperative calls for immediate action, this form either carries the same emphasis, or instructs action that immediately follows it. This applies likewise to “say,” which follows.

[3:16]  ¹⁴ sn “The God of your fathers” is in simple apposition to the name “the Lord” (Heb “Yahweh”) as a recognizable identification. If the holy name were a new one to the Israelites, an explanation would have been needed. Meanwhile, the title “God of my/your/our father(s)” was widely used in the ancient Near East and also in Genesis (26:24; 28:13; 31:5, 29; 46:1, 3; N. M. Sarna, Exodus [JPSTC], 268).

[3:16]  ¹⁵ tn The form is the Niphal perfect of the verb “to see.” See the note on “appeared” in 3:2.

[3:16]  ¹⁶ tn The verb פָּקַד (paqad) has traditionally been rendered “to visit.” This only partially communicates the point of the word. When God “visited” someone, it meant that he intervened in their lives to change their circumstances or their destiny. When he visited the Amalekites, he destroyed them (1 Sam 15:2). When he visited Sarah, he provided the long awaited child (Gen 21:1). It refers to God’s active involvement in human affairs for blessing or for cursing. Here it would mean that God had begun to act to deliver the Israelites from bondage and give them the blessings of the covenant. The form is joined here with the infinitive absolute to underscore the certainty – “I have indeed visited you.” Some translate it “remember”; others say “watch over.” These do not capture the idea of intervention to bless, and often with the idea of vengeance or judgment on the oppressors. If God were to visit what the Egyptians did, he would stop the oppression and also bring retribution for it. The nuance of the perfect tense could be a perfect of resolve (“I have decided to visit”), or an instantaneous perfect ( “I hereby visit”), or a prophetic perfect (“I have visited” = “I will visit”). The infinitive absolute reinforces the statement (so “carefully”), the rendering “attended to” attempts to convey the ideas of personal presence, mental awareness, and action, as when a nurse or physician “attends” a patient.

[3:16]  sn The same word was used in the same kind of construction at the end of Genesis (50:24) when Joseph promised, “God will surely visit you” (but there the imperfect tense with the infinitive absolute). Here is another link to the patriarchal narratives. This work of Moses would be interpreted as a fulfillment of Joseph’s prophecy.

[3:16]  ¹⁷ tn The second object for the verb is the passive participle הֶעָשׂוּי (he’asuy). To say that God has visited the oppression (or “attended to” it) affirms that God has decided to judge the oppressing people as he blesses Israel.

[7:34]  ¹⁸ tn Or “mistreatment.”

[7:34]  ¹⁹ tn Or “to set them free.”

[7:34]  ²⁰ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:34]  ²¹ sn A quotation from Exod 3:7-8, 10.