Keluaran 8:22

8:22 But on that day I will mark off ¹  the land of Goshen, where my people are staying, ²  so that no swarms of flies will be there, that you may know that I am the Lord in the midst of this land. ³ 

Ulangan 8:1

The Lord’s Provision in the Desert

8:1 You must keep carefully all these commandments ⁴  I am giving ⁵  you today so that you may live, increase in number, ⁶  and go in and occupy the land that the Lord promised to your ancestors. ⁷ 

Yohanes 14:21

14:21 The person who has my commandments and obeys ⁸  them is the one who loves me. ⁹  The one ¹⁰  who loves me will be loved by my Father, and I will love him and will reveal ¹¹  myself to him.”

Yohanes 14:1

Jesus’ Parting Words to His Disciples

14:1 “Do not let your hearts be distressed. ¹²  You believe in God; ¹³  believe also in me.

1 Timotius 4:8

4:8 For “physical exercise ¹⁴  has some value, but godliness is valuable in every way. It holds promise for the present life and for the life to come.”

[8:22]  ¹ tn Or “distinguish.” וְהִפְלֵיתִי (vÿhifleti) is the Hiphil perfect of פָּלָה (palah). The verb in Hiphil means “to set apart, make separate, make distinct.” God was going to keep the flies away from Goshen – he was setting that apart. The Greek text assumed that the word was from פָּלֵא (pale’), and translated it something like “I will marvelously glorify.”

[8:22]  ² tn The relative clause modifies the land of Goshen as the place “in which my people are dwelling.” But the normal word for “dwelling” is not used here. Instead, עֹמֵד (’omed) is used, which literally means “standing.” The land on which Israel stood was spared the flies and the hail.

[8:22]  ³ tn Or “of the earth” (KJV, ASV, NAB).

[8:1]  ⁴ tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).

[8:1]  ⁵ tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).

[8:1]  ⁶ tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”

[8:1]  ⁷ tn Heb “fathers” (also in vv. 16, 18).

[14:21]  ⁸ tn Or “keeps.”

[14:21]  ⁹ tn Grk “obeys them, that one is the one who loves me.”

[14:21]  ¹⁰ tn Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.

[14:21]  ¹¹ tn Or “will disclose.”

[14:1]  ¹² sn The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.

[14:1]  ¹³ tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”

[4:8]  ¹⁴ tn Grk “bodily training” (using the noun form of the verb “train” in v. 7b).