Keluaran 9:13--11:10
Konteks9:13 1 The Lord said 2 to Moses, “Get up early in the morning, stand 3 before Pharaoh, and tell him, ‘Thus says the Lord, the God of the Hebrews: “Release my people so that they may serve me! 9:14 For this time I will send all my plagues 4 on your very self 5 and on your servants and your people, so that you may know that there is no one like me in all the earth. 9:15 For by now I could have stretched out 6 my hand and struck you and your people with plague, and you would have been destroyed 7 from the earth. 9:16 But 8 for this purpose I have caused you to stand: 9 to show you 10 my strength, and so that my name may be declared 11 in all the earth. 9:17 You are still exalting 12 yourself against my people by 13 not releasing them. 9:18 I am going to cause very severe hail to rain down 14 about this time tomorrow, such hail as has never occurred 15 in Egypt from the day it was founded 16 until now. 9:19 So now, send instructions 17 to gather 18 your livestock and all your possessions in the fields to a safe place. Every person 19 or animal caught 20 in the field and not brought into the house – the hail will come down on them, and they will die!”’”
9:20 Those 21 of Pharaoh’s servants who feared the word of the Lord hurried to bring their 22 servants and livestock into the houses, 9:21 but those 23 who did not take 24 the word of the Lord seriously left their servants and their cattle 25 in the field.
9:22 Then the Lord said to Moses, “Extend your hand toward the sky 26 that there may be 27 hail in all the land of Egypt, on people and on animals, 28 and on everything that grows 29 in the field in the land of Egypt.” 9:23 When Moses extended 30 his staff toward the sky, the Lord 31 sent thunder 32 and hail, and fire fell to the earth; 33 so the Lord caused hail to rain down on the land of Egypt. 9:24 Hail fell 34 and fire mingled 35 with the hail; the hail was so severe 36 that there had not been any like it 37 in all the land of Egypt since it had become a nation. 9:25 The hail struck everything in the open fields, both 38 people and animals, throughout all the land of Egypt. The hail struck everything that grows 39 in the field, and it broke all the trees of the field to pieces. 9:26 Only in the land of Goshen, where the Israelites lived, was there no hail.
9:27 So Pharaoh sent and summoned Moses and Aaron and said to them, “I have sinned this time! 40 The Lord is righteous, and I and my people are guilty. 41 9:28 Pray to the Lord, for the mighty 42 thunderings and hail are too much! 43 I will release you and you will stay no longer.” 44
9:29 Moses said to him, “When I leave the city 45 I will spread my hands to the Lord, the thunder will cease, and there will be no more hail, so that you may know that the earth belongs to the Lord. 46 9:30 But as for you 47 and your servants, I know that you do not yet fear 48 the Lord God.”
9:31 (Now the 49 flax and the barley were struck 50 by the hail, 51 for the barley had ripened 52 and the flax 53 was in bud. 9:32 But the wheat and the spelt 54 were not struck, for they are later crops.) 55
9:33 So Moses left Pharaoh, went out of the city, and spread out his hands to the Lord, and the thunder and the hail ceased, and the rain stopped pouring on the earth. 9:34 When Pharaoh saw 56 that the rain and hail and thunder ceased, he sinned again: 57 both he and his servants hardened 58 their hearts. 9:35 So Pharaoh’s heart remained hard, 59 and he did not release the Israelites, as the Lord had predicted through Moses.
10:1 60 The Lord said 61 to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display 62 these signs of mine before him, 63 10:2 and in order that in the hearing of your son and your grandson you may tell 64 how I made fools 65 of the Egyptians 66 and about 67 my signs that I displayed 68 among them, so that you may know 69 that I am the Lord.”
10:3 So Moses and Aaron came to Pharaoh and told him, “Thus says the Lord, the God of the Hebrews: ‘How long do you refuse 70 to humble yourself before me? 71 Release my people so that they may serve me! 10:4 But if you refuse to release my people, I am going to bring 72 locusts 73 into your territory 74 tomorrow. 10:5 They will cover 75 the surface 76 of the earth, so that you 77 will be unable to see the ground. They will eat the remainder of what escaped 78 – what is left over 79 for you – from the hail, and they will eat every tree that grows for you from the field. 10:6 They will fill your houses, the houses of your servants, and all the houses of Egypt, such as 80 neither 81 your fathers nor your grandfathers have seen since they have been 82 in the land until this day!’” Then Moses 83 turned and went out from Pharaoh.
10:7 Pharaoh’s servants said to him, “How long 84 will this man be a menace 85 to us? Release the people so that they may serve the Lord their God. Do you not know 86 that Egypt is destroyed?”
10:8 So Moses and Aaron were brought back to Pharaoh, and he said to them, “Go, serve the Lord your God. Exactly who is going with you?” 87 10:9 Moses said, “We will go with our young and our old, with our sons and our daughters, and with our sheep and our cattle we will go, because we are to hold 88 a pilgrim feast for the Lord.”
10:10 He said to them, “The Lord will need to be with you 89 if I release you and your dependents! 90 Watch out! 91 Trouble is right in front of you! 92 10:11 No! 93 Go, you men 94 only, and serve the Lord, for that 95 is what you want.” 96 Then Moses and Aaron 97 were driven 98 out of Pharaoh’s presence.
10:12 The Lord said to Moses, “Extend your hand over the land of Egypt for 99 the locusts, that they may come up over the land of Egypt and eat everything that grows 100 in the ground, everything that the hail has left.” 10:13 So Moses extended his staff over the land of Egypt, and then the Lord 101 brought 102 an east wind on the land all that day and all night. 103 The morning came, 104 and the east wind had brought up 105 the locusts! 10:14 The locusts went up over all the land of Egypt and settled down in all the territory 106 of Egypt. It was very severe; 107 there had been no locusts like them before, nor will there be such ever again. 108 10:15 They covered 109 the surface 110 of all the ground, so that the ground became dark with them, 111 and they ate all the vegetation of the ground and all the fruit of the trees that the hail had left. Nothing green remained on the trees or on anything that grew in the fields throughout the whole land of Egypt.
10:16 112 Then Pharaoh quickly 113 summoned Moses and Aaron and said, “I have sinned 114 against the Lord your God and against you! 10:17 So now, forgive my sin this time only, and pray to the Lord your God that he would only 115 take this death 116 away from me.” 10:18 Moses 117 went out 118 from Pharaoh and prayed to the Lord, 10:19 and the Lord turned a very strong west wind, 119 and it picked up the locusts and blew them into the Red Sea. 120 Not one locust remained in all the territory of Egypt. 10:20 But the Lord hardened Pharaoh’s heart, and he did not release the Israelites.
10:21 121 The Lord said to Moses, “Extend your hand toward heaven 122 so that there may be 123 darkness over the land of Egypt, a darkness so thick it can be felt.” 124
10:22 So Moses extended his hand toward heaven, and there was absolute darkness 125 throughout the land of Egypt for three days. 126 10:23 No one 127 could see 128 another person, and no one could rise from his place for three days. But the Israelites had light in the places where they lived.
10:24 Then Pharaoh summoned Moses and said, “Go, serve the Lord – only your flocks and herds will be detained. Even your families 129 may go with you.”
10:25 But Moses said, “Will you also 130 provide us 131 with sacrifices and burnt offerings that we may present them 132 to the Lord our God? 10:26 Our livestock must 133 also go with us! Not a hoof is to be left behind! For we must take 134 these animals 135 to serve the Lord our God. Until we arrive there, we do not know what we must use to serve the Lord.” 136
10:27 But the Lord hardened Pharaoh’s heart, and he was not willing to release them. 10:28 Pharaoh said to him, “Go from me! 137 Watch out for yourself! Do not appear before me again, 138 for when 139 you see my face you will die!” 10:29 Moses said, “As you wish! 140 I will not see your face again.” 141
11:1 142 The Lord said to Moses, “I will bring one more plague on Pharaoh and on Egypt; after that he will release you from this place. When he releases you, 143 he will drive you out completely 144 from this place. 11:2 Instruct 145 the people that each man and each woman is to request 146 from his or her neighbor 147 items of silver and gold.” 148
11:3 (Now the Lord granted the people favor with 149 the Egyptians. Moreover, the man Moses was very great in the land of Egypt, respected by Pharaoh’s servants and by the Egyptian people.) 150
11:4 Moses said, “Thus says the Lord: ‘About midnight 151 I will go throughout Egypt, 152 11:5 and all the firstborn in the land of Egypt will die, from the firstborn son of Pharaoh 153 who sits on his throne, to the firstborn son of the slave girl who is at her hand mill, and all the firstborn of the cattle. 11:6 There will be a great cry throughout the whole land of Egypt, such as there has never been, 154 nor ever will be again. 155 11:7 But against any of the Israelites not even a dog will bark 156 against either people or animals, 157 so that you may know that the Lord distinguishes 158 between Egypt and Israel.’ 11:8 All these your servants will come down to me and bow down 159 to me, saying, ‘Go, you and all the people who follow 160 you,’ and after that I will go out.” Then Moses 161 went out from Pharaoh in great anger.
11:9 The Lord said to Moses, “Pharaoh will not listen to you, so that my wonders 162 may be multiplied in the land of Egypt.”
11:10 So Moses and Aaron did all these wonders before Pharaoh, but the Lord hardened Pharaoh’s heart, and he did not release the Israelites from his land.
Matius 18:21--19:2
Konteks18:21 Then Peter came to him and said, “Lord, how many times must I forgive my brother 163 who sins against me? As many as seven times?” 18:22 Jesus said to him, “Not seven times, I tell you, but seventy-seven times! 164
18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. 165 18:24 As 166 he began settling his accounts, a man who owed ten thousand talents 167 was brought to him. 18:25 Because 168 he was not able to repay it, 169 the lord ordered him to be sold, along with 170 his wife, children, and whatever he possessed, and repayment to be made. 18:26 Then the slave threw himself to the ground 171 before him, saying, 172 ‘Be patient with me, and I will repay you everything.’ 18:27 The lord had compassion on that slave and released him, and forgave him the debt. 18:28 After 173 he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. 174 So 175 he grabbed him by the throat and started to choke him, 176 saying, ‘Pay back what you owe me!’ 177 18:29 Then his fellow slave threw himself down and begged him, 178 ‘Be patient with me, and I will repay you.’ 18:30 But he refused. Instead, he went out and threw him in prison until he repaid the debt. 18:31 When 179 his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place. 18:32 Then his lord called the first slave 180 and said to him, ‘Evil slave! I forgave you all that debt because you begged me! 18:33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’ 18:34 And in anger his lord turned him over to the prison guards to torture him 181 until he repaid all he owed. 18:35 So also my heavenly Father will do to you, if each of you does not forgive your 182 brother 183 from your heart.”
19:1 Now when 184 Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. 185 19:2 Large crowds followed him, and he healed them there.
[9:13] 1 sn With the seventh plague there is more explanation of what God is doing to Pharaoh. This plague begins with an extended lesson (vv. 13-21). Rain was almost unknown in Egypt, and hail and lightning were harmless. The Egyptians were fascinated by all these, though, and looked on them as portentous. Herodotus describes how they studied such things and wrote them down (1.2.c.38). If ordinary rainstorms were ominous, what must fire and hail have been? The Egyptians had denominated fire Hephaistos, considering it to be a mighty deity (cf. Diodorus, 1.1.c.1). Porphry says that at the opening of the temple of Serapis the Egyptians worshiped with water and fire. If these connections were clearly understood, then these elements in the plague were thought to be deities that came down on their own people with death and destruction.
[9:13] 2 tn Heb “and Yahweh said.”
[9:13] 3 tn Or “take your stand.”
[9:14] 4 tn The expression “all my plagues” points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people.
[9:14] 5 tn Heb “to your heart.” The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh – his stubbornness and blindness (B. Jacob, Exodus, 274).
[9:15] 6 tn The verb is the Qal perfect שָׁלַחְתִּי (shalakhti), but a past tense, or completed action translation does not fit the context at all. Gesenius lists this reference as an example of the use of the perfect to express actions and facts, whose accomplishment is to be represented not as actual but only as possible. He offers this for Exod 9:15: “I had almost put forth” (GKC 313 §106.p). Also possible is “I should have stretched out my hand.” Others read the potential nuance instead, and render it as “I could have…” as in the present translation.
[9:15] 7 tn The verb כָּחַד (kakhad) means “to hide, efface,” and in the Niphal it has the idea of “be effaced, ruined, destroyed.” Here it will carry the nuance of the result of the preceding verbs: “I could have stretched out my hand…and struck you…and (as a result) you would have been destroyed.”
[9:16] 8 tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”
[9:16] 9 tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.
[9:16] 10 tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.
[9:16] 11 tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.
[9:17] 12 tn מִסְתּוֹלֵל (mistolel) is a Hitpael participle, from a root that means “raise up, obstruct.” So in the Hitpael it means to “raise oneself up,” “elevate oneself,” or “be an obstructionist.” See W. C. Kaiser, Jr., “Exodus,” EBC 2:363; U. Cassuto, Exodus, 116.
[9:17] 13 tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself – “by not releasing the people.”
[9:18] 14 tn הִנְנִי מַמְטִיר (hinÿni mamtir) is the futur instans construction, giving an imminent future translation: “Here – I am about to cause it to rain.”
[9:18] 15 tn Heb “which not was like it in Egypt.” The pronoun suffix serves as the resumptive pronoun for the relative particle: “which…like it” becomes “the like of which has not been.” The word “hail” is added in the translation to make clear the referent of the relative particle.
[9:18] 16 tn The form הִוָּסְדָה (hivvasdah) is perhaps a rare Niphal perfect and not an infinitive (U. Cassuto, Exodus, 117).
[9:19] 17 tn The object “instructions” is implied in the context.
[9:19] 18 tn הָעֵז (ha’ez) is the Hiphil imperative from עוּז (’uz, “to bring into safety” or “to secure”). Although there is no vav (ו) linking the two imperatives, the second could be subordinated by virtue of the meanings. “Send to bring to safety.”
[9:19] 19 tn Heb “man, human.”
[9:19] 20 tn Heb “[who] may be found.” The verb can be the imperfect of possibility.
[9:20] 21 tn The text has “the one fearing.” The singular expression here and throughout vv. 20-21 refers to all who fit the description.
[9:20] 22 tn Heb “his” (singular).
[9:21] 23 tn The Hebrew text again has the singular.
[9:21] 24 tn Heb “put to his heart.”
[9:21] 25 tn Heb “his servants and his cattle.”
[9:22] 26 tn Or “the heavens” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[9:22] 27 tn The jussive with the conjunction (וִיהִי, vihi) coming after the imperative provides the purpose or result.
[9:22] 28 tn Heb “on man and on beast.”
[9:22] 29 tn The noun refers primarily to cultivated grains. But here it seems to be the general heading for anything that grows from the ground, all vegetation and plant life, as opposed to what grows on trees.
[9:23] 30 tn The preterite with the vav (ו) consecutive is here subordinated to the next clause in view of the emphasis put on the subject, Yahweh, by the disjunctive word order of that clause.
[9:23] 31 tn By starting the clause with the subject (an example of disjunctive word order) the text is certainly stressing that Yahweh alone did this.
[9:23] 32 tn The expression נָתַן קֹלֹת (natan qolot) literally means “gave voices” (also “voice”). This is a poetic expression for sending the thunder. Ps 29:3 talks about the “voice of Yahweh” – the God of glory thunders!
[9:23] 33 sn This clause has been variously interpreted. Lightning would ordinarily accompany thunder; in this case the mention of fire could indicate that the lightning was beyond normal and that it was striking in such a way as to start fires on the ground. It could also mean that fire went along the ground from the pounding hail.
[9:24] 34 tn The verb is the common preterite וַיְהִי (vayÿhi), which is normally translated “and there was” if it is translated at all. The verb הָיָה (hayah), however, can mean “be, become, befall, fall, fall out, happen.” Here it could be simply translated “there was hail,” but the active “hail fell” fits the point of the sequence better.
[9:24] 35 tn The form מִתְלַקַּחַת (mitlaqqakhat) is a Hitpael participle; the clause reads, “and fire taking hold of itself in the midst of the hail.” This probably refers to lightning flashing back and forth. See also Ezek 1:4. God created a great storm with flashing fire connected to it.
[9:24] 36 tn Heb “very heavy” or “very severe.” The subject “the hail” is implied.
[9:24] 37 tn A literal reading of the clause would be “which there was not like it in all the land of Egypt.” The relative pronoun must be joined to the resumptive pronoun: “which like it (like which) there had not been.”
[9:25] 38 tn The exact expression is “from man even to beast.” R. J. Williams lists this as an example of the inclusive use of the preposition מִן (min) to be rendered “both…and” (Hebrew Syntax, 57, §327).
[9:25] 39 tn Heb “all the cultivated grain of.”
[9:27] 40 sn Pharaoh now is struck by the judgment and acknowledges that he is at fault. But the context shows that this penitence was short-lived. What exactly he meant by this confession is uncertain. On the surface his words seem to represent a recognition that he was in the wrong and Yahweh right.
[9:27] 41 tn The word רָשָׁע (rasha’) can mean “ungodly, wicked, guilty, criminal.” Pharaoh here is saying that Yahweh is right, and the Egyptians are not – so they are at fault, guilty. S. R. Driver says the words are used in their forensic sense (in the right or wrong standing legally) and not in the ethical sense of morally right and wrong (Exodus, 75).
[9:28] 42 sn The text has Heb “the voices of God.” The divine epithet can be used to express the superlative (cf. Jonah 3:3).
[9:28] 43 tn The expression וְרַב מִהְיֹת (vÿrav mihyot, “[the mighty thunder and hail] is much from being”) means essentially “more than enough.” This indicates that the storm was too much, or, as one might say, “It is enough.”
[9:28] 44 tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”
[9:29] 45 tn כְּצֵאתִי (kÿtse’ti) is the Qal infinitive construct of יָצָא (yatsa’); it functions here as the temporal clause before the statement about prayer.
[9:29] sn There has been a good deal of speculation about why Moses would leave the city before praying. Rashi said he did not want to pray where there were so many idols. It may also be as the midrash in Exodus Rabbah 12:5 says that most of the devastation of this plague had been outside in the fields, and that was where Moses wished to go.
[9:29] 46 sn This clause provides the purpose/result of Moses’ intention: he will pray to Yahweh and the storms will cease “that you might know….” It was not enough to pray and have the plague stop. Pharaoh must “know” that Yahweh is the sovereign Lord over the earth. Here was that purpose of knowing through experience. This clause provides the key for the exposition of this plague: God demonstrated his power over the forces of nature to show his sovereignty – the earth is Yahweh’s. He can destroy it. He can preserve it. If people sin by ignoring his word and not fearing him, he can bring judgment on them. If any fear Yahweh and obey his instructions, they will be spared. A positive way to express the expositional point of the chapter is to say that those who fear Yahweh and obey his word will escape the powerful destruction he has prepared for those who sinfully disregard his word.
[9:30] 47 tn The verse begins with the disjunctive vav to mark a strong contrastive clause to what was said before this.
[9:30] 48 tn The adverb טֶרֶם (terem, “before, not yet”) occurs with the imperfect tense to give the sense of the English present tense to the verb negated by it (GKC 314-15 §107.c). Moses is saying that he knew that Pharaoh did not really stand in awe of God, so as to grant Israel’s release, i.e., fear not in the religious sense but “be afraid of” God – fear “before” him (S. R. Driver, Exodus, 76).
[9:31] 49 tn A disjunctive vav introduces the two verses that provide parenthetical information to the reader. Gesenius notes that the boldness of such clauses is often indicated by the repetition of nouns at the beginning (see GKC 452 §141.d). Some have concluded that because they have been put here rather than back after v. 25 or 26, they form part of Moses’ speech to Pharaoh, explaining that the crops that were necessary for humans were spared, but those for other things were destroyed. This would also mean that Moses was saying there is more that God can destroy (see B. Jacob, Exodus, 279).
[9:31] 50 tn The unusual forms נֻכָּתָה (nukkatah) in v. 31 and נֻכּוּ (nukku) in v. 32 are probably to be taken as old Qal passives. There are no attested Piel uses of the root.
[9:31] 51 tn The words “by the hail” are not in the Hebrew text, but are supplied from context.
[9:31] 52 tn Heb “was in the ear” (so KJV, NAB, NASB, NRSV); NIV “had headed.”
[9:31] 53 sn Flax was used for making linen, and the area around Tanis was ideal for producing flax. Barley was used for bread for the poor people, as well as beer and animal feed.
[9:32] 54 tn The word כֻּסֶּמֶת (kussemet) is translated “spelt”; the word occurs only here and in Isa 28:25 and Ezek 4:9. Spelt is a grain closely allied to wheat. Other suggestions have been brought forward from the study of Egyptian crops (see a brief summary in W. C. Kaiser, Jr., “Exodus,” EBC 2:363-64).
[9:32] 55 tn Heb “for they are late.”
[9:34] 56 tn The clause beginning with the preterite and vav (ו) consecutive is here subordinated to the next, and main clause – that he hardened his heart again.
[9:34] 57 tn The construction is another verbal hendiadys: וַיֹּסֶף לַחֲטֹּא (vayyosef lakhatto’), literally rendered “and he added to sin.” The infinitive construct becomes the main verb, and the Hiphil preterite becomes adverbial. The text is clearly interpreting as sin the hardening of Pharaoh’s heart and his refusal to release Israel. At the least this means that the plagues are his fault, but the expression probably means more than this – he was disobeying Yahweh God.
[9:34] 58 tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.
[9:35] 59 tn The verb about Pharaoh’s heart in v. 35 is וַיֶּחֱזַק (vayyekhezaq), a Qal preterite: “and it was hardened” or “strengthened to resist.” This forms the summary statement of this stage in the drama. The verb used in v. 34 to report Pharaoh’s response was וַיַּכְבֵּד (vayyakhbed), a Hiphil preterite: “and he hardened [his heart]” or made it stubborn. The use of two descriptions of Pharaoh’s heart in close succession, along with mention of his servants’ heart condition, underscores the growing extent of the problem.
[10:1] 60 sn The Egyptians dreaded locusts like every other ancient civilization. They had particular gods to whom they looked for help in such catastrophes. The locust-scaring deities of Greece and Asia were probably looked to in Egypt as well (especially in view of the origins in Egypt of so many of those religious ideas). The announcement of the plague falls into the now-familiar pattern. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. Yahweh explains that he has done this so that he might show his power, so that in turn they might declare his name from generation to generation. This point is stressed so often that it must not be minimized. God was laying the foundation of the faith for Israel – the sovereignty of Yahweh.
[10:1] 61 tn Heb “and Yahweh said.”
[10:1] 62 tn The verb is שִׁתִי (shiti, “I have put”); it is used here as a synonym for the verb שִׂים (sim). Yahweh placed the signs in his midst, where they will be obvious.
[10:1] 63 tn Heb “in his midst.”
[10:2] 64 tn The expression is unusual: תְּסַפֵּר בְּאָזְנֵי (tÿsapper bÿ’ozne, “[that] you may declare in the ears of”). The clause explains an additional reason for God’s hardening the heart of Pharaoh, namely, so that the Israelites can tell their children of God’s great wonders. The expression is highly poetic and intense – like Ps 44:1, which says, “we have heard with our ears.” The emphasis would be on the clear teaching, orally, from one generation to another.
[10:2] 65 tn The verb הִתְעַלַּלְתִּי (hit’allalti) is a bold anthropomorphism. The word means to occupy oneself at another’s expense, to toy with someone, which may be paraphrased with “mock.” The whole point is that God is shaming and disgracing Egypt, making them look foolish in their arrogance and stubbornness (W. C. Kaiser, Jr., “Exodus,” EBC 2:366-67). Some prefer to translate it as “I have dealt ruthlessly” with Egypt (see U. Cassuto, Exodus, 123).
[10:2] 66 tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.
[10:2] 67 tn The word “about” is supplied to clarify this as another object of the verb “declare.”
[10:2] 68 tn Heb “put” or “placed.”
[10:2] 69 tn The form is the perfect tense with vav consecutive, וִידַעְתֶּם (vida’tem, “and that you might know”). This provides another purpose for God’s dealings with Egypt in the way that he was doing. The form is equal to the imperfect tense with vav (ו) prefixed; it thus parallels the imperfect that began v. 2 – “that you might tell.”
[10:3] 70 tn The verb is מֵאַנְתָּ (me’anta), a Piel perfect. After “how long,” the form may be classified as present perfect (“how long have you refused), for it describes actions begun previously but with the effects continuing. (See GKC 311 §106.g-h). The use of a verb describing a state or condition may also call for a present translation (“how long do you refuse”) that includes past, present, and potentially future, in keeping with the question “how long.”
[10:3] 71 tn The clause is built on the use of the infinitive construct to express the direct object of the verb – it answers the question of what Pharaoh was refusing to do. The Niphal infinitive construct (note the elision of the ה [hey] prefix after the preposition [see GKC 139 §51.l]) is from the verb עָנָה (’anah). The verb in this stem would mean “humble oneself.” The question is somewhat rhetorical, since God was not yet through humbling Pharaoh, who would not humble himself. The issue between Yahweh and Pharaoh is deeper than simply whether or not Pharaoh will let the Israelites leave Egypt.
[10:4] 72 tn הִנְנִי (hinni) before the active participle מֵבִיא (mevi’) is the imminent future construction: “I am about to bring” or “I am going to bring” – precisely, “here I am bringing.”
[10:4] 73 tn One of the words for “locusts” in the Bible is אַרְבֶּה (’arbeh), which comes from רָבָה (ravah, “to be much, many”). It was used for locusts because of their immense numbers.
[10:4] 74 tn Heb “within your border.”
[10:5] 75 tn The verbs describing the locusts are singular because it is a swarm or plague of locusts. This verb (וְכִסָּה, vÿkhissah, “cover”) is a Piel perfect with a vav consecutive; it carries the same future nuance as the participle before it.
[10:5] 76 tn Heb “eye,” an unusual expression (see v. 15; Num 22:5, 11).
[10:5] 77 tn The text has לִרְאֹת וְלֹא יוּכַל (vÿlo’ yukhal lir’ot, “and he will not be able to see”). The verb has no expressed subjects. The clause might, therefore, be given a passive translation: “so that [it] cannot be seen.” The whole clause is the result of the previous statement.
[10:5] 78 sn As the next phrase explains “what escaped” refers to what the previous plague did not destroy. The locusts will devour everything, because there will not be much left from the other plagues for them to eat.
[10:5] 79 tn הַנִּשְׁאֶרֶת (hannish’eret) parallels (by apposition) and adds further emphasis to the preceding two words; it is the Niphal participle, meaning “that which is left over.”
[10:6] 80 tn The relative pronoun אֲשֶׁר (’asher) is occasionally used as a comparative conjunction (see GKC 499 §161.b).
[10:6] 81 tn Heb “which your fathers have not seen, nor your fathers’ fathers.”
[10:6] 82 tn The Hebrew construction מִיּוֹם הֱיוֹתָם (miyyom heyotam, “from the day of their being”). The statement essentially says that no one, even the elderly, could remember seeing a plague of locusts like this. In addition, see B. Childs, “A Study of the Formula, ‘Until This Day,’” JBL 82 (1963).
[10:6] 83 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
[10:7] 84 sn The question of Pharaoh’s servants echoes the question of Moses – “How long?” Now the servants of Pharaoh are demanding what Moses demanded – “Release the people.” They know that the land is destroyed, and they speak of it as Moses’ doing. That way they avoid acknowledging Yahweh or blaming Pharaoh.
[10:7] 85 tn Heb “snare” (מוֹקֵשׁ, moqesh), a word used for a trap for catching birds. Here it is a figure for the cause of Egypt’s destruction.
[10:7] 86 tn With the adverb טֶרֶם (terem), the imperfect tense receives a present sense: “Do you not know?” (See GKC 481 §152.r).
[10:8] 87 tn The question is literally “who and who are the ones going?” (מִי וָמִי הַהֹלְכִים, mi vami haholÿkhim). Pharaoh’s answer to Moses includes this rude question, which was intended to say that Pharaoh would control who went. The participle in this clause, then, refers to the future journey.
[10:9] 88 tn Heb “we have a pilgrim feast (חַג, khag) to Yahweh.”
[10:10] 89 sn Pharaoh is by no means offering a blessing on them in the name of Yahweh. The meaning of his “wish” is connected to the next clause – as he is releasing them, may God help them. S. R. Driver says that in Pharaoh’s scornful challenge Yahweh is as likely to protect them as Pharaoh is likely to let them go – not at all (Exodus, 80). He is planning to keep the women and children as hostages to force the men to return. U. Cassuto (Exodus, 125) paraphrases it this way: “May the help of your God be as far from you as I am from giving you permission to go forth with your little ones.” The real irony, Cassuto observes, is that in the final analysis he will let them go, and Yahweh will be with them.
[10:10] 90 tn The context of Moses’ list of young and old, sons and daughters, and the contrast with the word for strong “men” in v. 11 indicates that טַפְּכֶם (tappÿkhem), often translated “little ones” or “children,” refers to dependent people, noncombatants in general.
[10:10] 92 tn Heb “before your face.”
[10:10] sn The “trouble” or “evil” that is before them could refer to the evil that they are devising – the attempt to escape from Egypt. But that does not make much sense in the sentence – why would he tell them to take heed or look out about that? U. Cassuto (Exodus, 126) makes a better suggestion. He argues that Pharaoh is saying, “Don’t push me too far.” The evil, then, would be what Pharaoh was going to do if these men kept making demands on him. This fits the fact that he had them driven out of his court immediately. There could also be here an allusion to Pharaoh’s god Re’, the sun-deity and head of the pantheon; he would be saying that the power of his god would confront them.
[10:11] 94 tn The word is הַגְּבָרִים (haggÿvarim, “the strong men”), a word different from the more general one that Pharaoh’s servants used (v. 7). Pharaoh appears to be conceding, but he is holding hostages. The word “only” has been supplied in the translation to indicate this.
[10:11] 95 tn The suffix on the sign of the accusative refers in a general sense to the idea contained in the preceding clause (see GKC 440-41 §135.p).
[10:11] 96 tn Heb “you are seeking.”
[10:11] 97 tn Heb “they”; the referent (Moses and Aaron) has been specified in the translation for clarity.
[10:11] 98 tn The verb is the Piel preterite, third person masculine singular, meaning “and he drove them out.” But “Pharaoh” cannot be the subject of the sentence, for “Pharaoh” is the object of the preposition. The subject is not specified, and so the verb can be treated as passive.
[10:12] 99 tn The preposition בְּ (bet) is unexpected here. BDB 91 s.v. (the note at the end of the entry) says that in this case it can only be read as “with the locusts,” meaning that the locusts were thought to be implicit in Moses’ lifting up of his hand. However, BDB prefers to change the preposition to לְ (lamed).
[10:12] 100 tn The noun עֵשֶּׂב (’esev) normally would indicate cultivated grains, but in this context seems to indicate plants in general.
[10:13] 101 tn The clause begins וַיהוָה (va’adonay [vayhvah], “Now Yahweh….”). In contrast to a normal sequence, this beginning focuses attention on Yahweh as the subject of the verb.
[10:13] 102 tn The verb נָהַג (nahag) means “drive, conduct.” It is elsewhere used for driving sheep, leading armies, or leading in processions.
[10:13] 103 tn Heb “and all the night.”
[10:13] 104 tn The text does not here use ordinary circumstantial clause constructions; rather, Heb “the morning was, and the east wind carried the locusts.” It clearly means “when it was morning,” but the style chosen gives a more abrupt beginning to the plague, as if the reader is in the experience – and at morning, the locusts are there!
[10:13] 105 tn The verb here is a past perfect, indicting that the locusts had arrived before the day came.
[10:14] 107 tn This is an interpretive translation. The clause simply has כָּבֵד מְאֹד (kaved mÿ’od), the stative verb with the adverb – “it was very heavy.” The description prepares for the following statement about the uniqueness of this locust infestation.
[10:14] 108 tn Heb “after them.”
[10:15] 109 tn Heb “and they covered.”
[10:15] 110 tn Heb “eye,” an unusual expression (see v. 5; Num 22:5, 11).
[10:15] 111 tn The verb is וַתֶּחְשַׁךְ (vattekhshakh, “and it became dark”). The idea is that the ground had the color of the swarms of locusts that covered it.
[10:16] 112 sn The third part of the passage now begins, the confrontation that resulted from the onslaught of the plague. Pharaoh goes a step further here – he confesses he has sinned and adds a request for forgiveness. But his acknowledgment does not go far enough, for this is not genuine confession. Since his heart was not yet submissive, his confession was vain.
[10:16] 113 tn The Piel preterite וַיְמַהֵר (vaymaher) could be translated “and he hastened,” but here it is joined with the following infinitive construct to form the hendiadys. “He hurried to summon” means “He summoned quickly.”
[10:16] 114 sn The severity of the plague prompted Pharaoh to confess his sin against Yahweh and them, now in much stronger terms than before. He also wants forgiveness – but in all probability what he wants is relief from the consequences of his sin. He pretended to convey to Moses that this was it, that he was through sinning, so he asked for forgiveness “only this time.”
[10:17] 115 sn Pharaoh’s double emphasis on “only” uses two different words and was meant to deceive. He was trying to give Moses the impression that he had finally come to his senses, and that he would let the people go. But he had no intention of letting them out.
[10:17] 116 sn “Death” is a metonymy that names the effect for the cause. If the locusts are left in the land it will be death to everything that grows.
[10:18] 117 tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.
[10:18] 118 tn Heb “and he went out.”
[10:19] 119 tn Or perhaps “sea wind,” i.e., a wind off the Mediterranean.
[10:19] 120 tn The Hebrew name here is יַם־סוּף (Yam Suf), sometimes rendered “Reed Sea” or “Sea of Reeds.” The word סוּף is a collective noun that may have derived from an Egyptian name for papyrus reeds. Many English versions have used “Red Sea,” which translates the name that ancient Greeks used: ejruqrav qalavssa (eruqra qalassa).
[10:19] sn The name Red Sea is currently applied to the sea west of the Arabian Peninsula. The northern fingers of this body of water extend along the west and east sides of the Sinai Peninsula and are presently called the Gulf of Suez and the Gulf of Aqaba or the Gulf of Eilat. In ancient times the name applied to a much larger body of water, including the Arabian Sea and the Persian Gulf (C. Houtman, Exodus, 1:109-10). See also Num 14:25; 21:4; Deut 1:40; 2:1; Judg 11:16; 1 Kgs 9:26; Jer 49:21. The sea was deep enough to drown the entire Egyptian army later (and thus no shallow swamp land). God drives the locusts to their death in the water. He will have the same power over Egyptian soldiers, for he raised up this powerful empire for a purpose and soon will drown them in the sea. The message for the Israelites is that God will humble all who refuse to submit.
[10:21] 121 sn The ninth plague is that darkness fell on all the land – except on Israel. This plague is comparable to the silence in heaven, just prior to the last and terrible plague (Rev 8:1). Here Yahweh is attacking a core Egyptian religious belief as well as portraying what lay before the Egyptians. Throughout the Bible darkness is the symbol of evil, chaos, and judgment. Blindness is one of its manifestations (see Deut 28:27-29). But the plague here is not blindness, or even spiritual blindness, but an awesome darkness from outside (see Joel 2:2; Zeph 1:15). It is particularly significant in that Egypt’s high god was the Sun God. Lord Sun was now being shut down by Lord Yahweh. If Egypt would not let Israel go to worship their God, then Egypt’s god would be darkness. The structure is familiar: the plague, now unannounced (21-23), and then the confrontation with Pharaoh (24-27).
[10:21] 122 tn Or “the sky” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[10:21] 123 sn The verb form is the jussive with the sequential vav – וִיהִי חֹשֶׁךְ (vihi khoshekh). B. Jacob (Exodus, 286) notes this as the only instance where Scripture says, “Let there be darkness” (although it is subordinated as a purpose clause; cf. Gen 1:3). Isa 45:7 alluded to this by saying, “who created light and darkness.”
[10:21] 124 tn The Hebrew term מוּשׁ (mush) means “to feel.” The literal rendering would be “so that one may feel darkness.” The image portrays an oppressive darkness; it was sufficiently thick to possess the appearance of substance, although it was just air (B. Jacob, Exodus, 286).
[10:22] 125 tn The construction is a variation of the superlative genitive: a substantive in the construct state is connected to a noun with the same meaning (see GKC 431 §133.i).
[10:22] 126 sn S. R. Driver says, “The darkness was no doubt occasioned really by a sand-storm, produced by the hot electrical wind…which blows in intermittently…” (Exodus, 82, 83). This is another application of the antisupernatural approach to these texts. The text, however, is probably describing something that was not a seasonal wind, or Pharaoh would not have been intimidated. If it coincided with that season, then what is described here is so different and so powerful that the Egyptians would have known the difference easily. Pharaoh here would have had to have been impressed that this was something very abnormal, and that his god was powerless. Besides, there was light in all the dwellings of the Israelites.
[10:23] 127 tn Heb “a man…his brother.”
[10:23] 128 tn The perfect tense in this context requires the somewhat rare classification of a potential perfect.
[10:24] 129 tn Or “dependents.” The term is often translated “your little ones,” but as mentioned before (10:10), this expression in these passages takes in women and children and other dependents. Pharaoh will now let all the people go, but he intends to detain the cattle to secure their return.
[10:25] 130 tn B. Jacob (Exodus, 287) shows that the intent of Moses in using גַּם (gam) is to make an emphatic rhetorical question. He cites other samples of the usage in Num 22:33; 1 Sam 17:36; 2 Sam 12:14, and others. The point is that if Pharaoh told them to go and serve Yahweh, they had to have animals to sacrifice. If Pharaoh was holding the animals back, he would have to make some provision.
[10:25] 131 tn Heb “give into our hand.”
[10:25] 132 tn The form here is וְעָשִּׂינוּ (vÿ’asinu), the Qal perfect with a vav (ו) consecutive – “and we will do.” But the verb means “do” in the sacrificial sense – prepare them, offer them. The verb form is to be subordinated here to form a purpose or result clause.
[10:26] 133 tn This is the obligatory imperfect nuance. They were obliged to take the animals if they were going to sacrifice, but more than that, since they were not coming back, they had to take everything.
[10:26] 134 tn The same modal nuance applies to this verb.
[10:26] 135 tn Heb “from it,” referring collectively to the livestock.
[10:26] 136 sn Moses gives an angry but firm reply to Pharaoh’s attempt to control Israel; he makes it clear that he has no intention of leaving any pledge with Pharaoh. When they leave, they will take everything that belongs to them.
[10:28] 137 tn The expression is לֵךְ מֵעָלָי (lekh me’alay, “go from on me”) with the adversative use of the preposition, meaning from being a trouble or a burden to me (S. R. Driver, Exodus, 84; R. J. Williams, Hebrew Syntax, 51, §288).
[10:28] 138 tn Heb “add to see my face.” The construction uses a verbal hendiadys: “do not add to see” (אַל־תֹּסֶף רְאוֹת, ’al-toseph rÿ’ot), meaning “do not see again.” The phrase “see my face” means “come before me” or “appear before me.”
[10:28] 139 tn The construction is בְּיוֹם רְאֹתְךָ (bÿyom rÿ’otÿkha), an adverbial clause of time made up of the prepositional phrase, the infinitive construct, and the suffixed subjective genitive. “In the day of your seeing” is “when you see.”
[10:29] 140 tn Heb “Thus you have spoken.”
[10:29] 141 tn This is a verbal hendiadys construction: “I will not add again [to] see.”
[11:1] 142 sn The last plague is the most severe; it is that for which all the others were preliminary warnings. Up to this point Yahweh had been showing his power to destroy Pharaoh, and now he would begin to do so by bringing death to the Egyptians, a death that would fulfill the warning of talionic judgment – “let my son go, or I will kill your son.” The passage records the announcement of the judgment first to Moses and then through Moses to Pharaoh. The first two verses record the word of God to Moses. This is followed by a parenthetical note about how God had elevated Moses and Israel in the eyes of Egypt (v. 3). Then there is the announcement to Pharaoh (vv. 4-8). This is followed by a parenthetical note on how God had hardened Pharaoh so that Yahweh would be elevated over him. It is somewhat problematic here that Moses is told not to see Pharaoh’s face again. On the one hand, given the nature of Pharaoh to blow hot and cold and to change his mind, it is not impossible for another meeting to have occurred. But Moses said he would not do it (v. 29). One solution some take is to say that the warning in 10:28 originally stood after chapter 11. A change like that is unwarranted, and without support. It may be that vv. 1-3 are parenthetical, so that the announcement in v. 4 follows closely after 10:29 in the chronology. The instruction to Moses in 11:1 might then have been given before he left Pharaoh or even before the interview in 10:24-29 took place. Another possibility, supported by usage in Akkadian, is that the expression “see my face” (and in v. 29 “see your face”) has to do with seeking to have an official royal audience (W. H. C. Propp, Exodus 1–18 [AB], 342). Pharaoh thinks that he is finished with Moses, but as 11:8 describes, Moses expects that in fact Moses will soon be the one in a position like that of royalty granting an audience to Egyptians.
[11:1] 143 tn The expression כְּשַּׂלְּחוֹ כָּלָה (kÿsallÿkho kalah) is difficult. It seems to say, “as/when he releases [you] altogether.” The LXX has “and when he sends you forth with everything.” Tg. Onq. and modern translators make kala adverbial, “completely” or “altogether.” B. S. Childs follows an emendation to read, “as one sends away a bride” (Exodus [OTL], 130). W. C. Kaiser prefers the view of Yaron that would render it “in the manner of one’s sending away a kallah [a slave purchased to be one’s daughter-in-law]” (“Exodus,” EBC 2:370). The last two readings call for revising the vocalization and introducing a rare word into the narrative. The simplest approach is to follow a meaning “when he releases [you] altogether,” i.e., with all your people and your livestock.
[11:1] 144 tn The words are emphatic: גָּרֵשׁ יְגָרֵשׁ (garesh yÿgaresh). The Piel verb means “to drive out, expel.” With the infinitive absolute it says that Pharaoh “will drive you out vigorously.” He will be glad to be rid of you – it will be a total expulsion.
[11:2] 145 tn Heb “Speak now in the ears of the people.” The expression is emphatic; it seeks to ensure that the Israelites hear the instruction.
[11:2] 146 tn The verb translated “request” is וְיִשְׁאֲלוּ (vÿyish’alu), the Qal jussive: “let them ask.” This is the point introduced in Exod 3:22. The meaning of the verb might be stronger than simply “ask”; it might have something of the idea of “implore” (see also its use in the naming of Samuel, who was “asked” from Yahweh [1 Sam 1:20]).
[11:2] 147 tn “each man is to request from his neighbor and each woman from her neighbor.”
[11:2] sn Here neighbor refers to Egyptian neighbors, who are glad to see them go (12:33) and so willingly give their jewelry and vessels.
[11:2] 148 sn See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.
[11:3] 149 tn Heb “in the eyes of.”
[11:3] 150 tn Heb “in the eyes of the servants of Pharaoh and in the eyes of the people.” In the translation the word “Egyptian” has been supplied to clarify that the Egyptians and not the Israelites are meant here.
[11:3] sn The presence of this clause about Moses, which is parenthetical in nature, further indicates why the Egyptians gave rather willingly to the Israelites. They were impressed by Moses’ miracles and his power with Pharaoh. Moses was great in stature – powerful and influential.
[11:4] 151 tn Heb “about the middle of the night.”
[11:4] 152 tn Heb “I will go out in the midst of Egypt.”
[11:5] 153 sn The firstborn in Egyptian and Israelite cultures was significant, but the firstborn of Pharaoh was most important. Pharaoh was considered a god, the son of Re, the sun god, for the specific purpose of ruling over Re’s chief concern, the land of Egypt. For the purpose of re-creation, the supreme god assumed the form of the living king and gave seed which was to become the next king and the next “son of Re.” Moreover, the Pharaoh was the incarnation of the god Horus, a falcon god whose province was the heavens. Horus represented the living king who succeeded the dead king Osiris. Every living king was Horus, every dead king Osiris (see J. A. Wilson, “Egypt,” Before Philosophy, 83-84). To strike any firstborn was to destroy the heir, who embodied the hopes and aspirations of the Egyptians, but to strike the firstborn son of Pharaoh was to destroy this cardinal doctrine of the divine kingship of Egypt. Such a blow would be enough for Pharaoh, for then he would drive the Israelites out.
[11:6] 154 tn Heb “which like it there has never been.”
[11:6] 155 tn Heb “and like it it will not add.”
[11:7] 156 tn Or perhaps “growl”; Heb “not a dog will sharpen his tongue.” The expression is unusual, but it must indicate that not only would no harm come to the Israelites, but that no unfriendly threat would come against them either – not even so much as a dog barking. It is possible this is to be related to the watchdog (see F. C. Fensham, “Remarks on Keret 114b – 136a,” JNSL 11 [1983]: 75).
[11:7] 157 tn Heb “against man or beast.”
[11:7] 158 tn The verb פָּלָה (palah) in Hiphil means “to set apart, make separate, make distinct.” See also Exod 8:22 (18 HT); 9:4; 33:16.
[11:8] 159 sn Moses’ anger is expressed forcefully. “He had appeared before Pharaoh a dozen times either as God’s emissary or when summoned by Pharaoh, but he would not come again; now they would have to search him out if they needed help” (B. Jacob, Exodus, 289-90).
[11:8] 160 tn Heb “that are at your feet.”
[11:8] 161 tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.
[11:9] 162 sn The thought is essentially the same as in Exod 7:3-4, but the wonders, or portents, here refer to what is yet to be done in Egypt.
[18:21] 163 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
[18:22] 164 tn Or “seventy times seven,” i.e., an unlimited number of times. See L&N 60.74 and 60.77 for the two possible translations of the phrase.
[18:23] 165 tn See the note on the word “slave” in 8:9.
[18:24] 166 tn Here δέ (de) has not been translated.
[18:24] 167 sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).”
[18:25] 168 tn Here δέ (de) has not been translated.
[18:25] 169 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[18:25] 170 tn Grk “and his wife.”
[18:26] 171 tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.
[18:26] 172 tc The majority of
[18:28] 173 tn Here δέ (de) has not been translated.
[18:28] 174 tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.
[18:28] 175 tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.
[18:28] 176 tn Grk “and he grabbed him and started choking him.”
[18:28] 177 tn The word “me” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[18:29] 178 tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[18:31] 179 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
[18:32] 180 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
[18:34] 181 tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.
[18:35] 182 tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).
[18:35] 183 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
[19:1] 184 tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[19:1] 185 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
