Keluaran 6:6

6:6 Therefore, tell the Israelites, ‘I am the Lord. I will bring you out ¹  from your enslavement to ²  the Egyptians, I will rescue you from the hard labor they impose, ³  and I will redeem you with an outstretched arm and with great judgments.

Ulangan 4:34

4:34 Or has God ⁴  ever before tried to deliver ⁵  a nation from the middle of another nation, accompanied by judgments, ⁶  signs, wonders, war, strength, power, ⁷  and other very terrifying things like the Lord your God did for you in Egypt before your very eyes?

Yeremia 15:15

15:15 I said, ⁸ 

“Lord, you know how I suffer. ⁹ 

Take thought of me and care for me.

Pay back for me those who have been persecuting me.

Do not be so patient with them that you allow them to kill me.

Be mindful of how I have put up with their insults for your sake.

Yeremia 20:11-12

20:11 But the Lord is with me to help me like an awe-inspiring warrior. ¹⁰ 

Therefore those who persecute me will fail and will not prevail over me.

They will be thoroughly disgraced because they did not succeed.

Their disgrace will never be forgotten.

20:12 O Lord who rules over all, ¹¹  you test and prove the righteous.

You see into people’s hearts and minds. ¹² 

Pay them back for what they have done

because I trust you to vindicate my cause.

Lukas 9:54-56

9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ¹³  them?” ¹⁴  9:55 But Jesus ¹⁵  turned and rebuked them, ¹⁶  9:56 and they went on to another village.

Lukas 22:49-51

22:49 When ¹⁷  those who were around him saw what was about to happen, they said, “Lord, should ¹⁸  we use our swords?” ¹⁹  22:50 Then ²⁰  one of them ²¹  struck the high priest’s slave, ²²  cutting off his right ear. 22:51 But Jesus said, ²³  “Enough of this!” And he touched the man’s ²⁴  ear and healed ²⁵  him.

[6:6]  ¹ sn The verb וְהוֹצֵאתִי (vÿhotse’ti) is a perfect tense with the vav (ו) consecutive, and so it receives a future translation – part of God’s promises. The word will be used later to begin the Decalogue and other covenant passages – “I am Yahweh who brought you out….”

[6:6]  ² tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[6:6]  ³ tn Heb “from labor of them.” The antecedent of the pronoun is the Egyptians who have imposed slave labor on the Hebrews.

[4:34]  ⁴ tn The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35, where this theme is expressed).

[4:34]  ⁵ tn Heb “tried to go to take for himself.”

[4:34]  ⁶ tn Heb “by testings.” The reference here is the judgments upon Pharaoh in the form of plagues. See Deut 7:19 (cf. v. 18) and 29:3 (cf. v. 2).

[4:34]  ⁷ tn Heb “by strong hand and by outstretched arm.”

[15:15]  ⁸ tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark the shift from the Lord speaking to Jerusalem, to Jeremiah speaking to God.

[15:15]  ⁹ tn The words “how I suffer” are not in the text but are implicit from the continuation. They are supplied in the translation for clarity. Jeremiah is not saying “you are all knowing.”

[20:11]  ¹⁰ sn This line has some interesting ties with Jer 15:20-21 where Jeremiah is assured by God that he is indeed with him as he promised him when he called him (1:8, 19) and will deliver him from the clutches of wicked and violent people. The word translated here “awe-inspiring” is the same as the word “violent people” there. Jeremiah is confident that his “awe-inspiring” warrior will overcome “violent people.” The statement of confidence here is, by the way, a common element in the psalms of petition in the Psalter. The common elements of that type of psalm are all here: invocation (v. 7), lament (vv. 7-10), confession of trust/confidence in being heard (v. 11), petition (v. 12), thanksgiving or praise (v. 13). For some examples of this type of psalm see Pss 3, 7, 26.

[20:12]  ¹¹ tn Heb “Yahweh of armies.”

[20:12]  sn See the study note on 2:19 for explanation of this title for God.

[20:12]  ¹² tn Heb “Lord of armies, the one who tests the righteous, who sees kidneys and heart.” The sentence has been broken up to avoid a long and complex English sentence. The translation is more in keeping with contemporary English style.

[20:12]  sn This verse is almost an exact duplication of the petition in one of Jeremiah’s earlier prayers and complaints. See Jer 11:20 and notes there for explanation of the Hebrew psychology underlying the use of “kidneys and heart” here. For the thoughts expressed here see Ps 17.

[9:54]  ¹³ tn Or “destroy.”

[9:54]  ¹⁴ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:54]  sn An allusion to 2 Kgs 1:10, 12, 14.

[9:55]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ¹⁶ tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

[9:55]  sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.

[22:49]  ¹⁷ tn Here δέ (de) has not been translated.

[22:49]  ¹⁸ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ¹⁹ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

[22:50]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ²¹ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ²² tn See the note on the word “slave” in 7:2.

[22:51]  ²³ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

[22:51]  ²⁴ tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

[22:51]  ²⁵ sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).