Ulangan 32:11-12
Konteks32:11 Like an eagle that stirs up 1 its nest,
that hovers over its young,
so the Lord 2 spread out his wings and took him, 3
he lifted him up on his pinions.
32:12 The Lord alone was guiding him, 4
no foreign god was with him.
Keluaran 19:4
Konteks19:4 ‘You yourselves have seen what I did to Egypt and how I lifted you on eagles’ wings 5 and brought you to myself. 6
Bilangan 11:11-12
Konteks11:11 And Moses said to the Lord, “Why have you afflicted 7 your servant? Why have I not found favor in your sight, that 8 you lay the burden of this entire people on me? 11:12 Did I conceive this entire people? 9 Did I give birth to 10 them, that you should say to me, ‘Carry them in your arms, as a foster father 11 bears a nursing child,’ to the land which you swore to their fathers?
Bilangan 11:14
Konteks11:14 I am not able to bear this entire people alone, 12 because it 13 is too heavy for me!
Yesaya 40:11
Konteks40:11 Like a shepherd he tends his flock;
he gathers up the lambs with his arm;
he carries them close to his heart; 14
he leads the ewes along.
Yesaya 46:3-4
Konteks46:3 “Listen to me, O family of Jacob, 15
all you who are left from the family of Israel, 16
you who have been carried from birth, 17
you who have been supported from the time you left the womb. 18
46:4 Even when you are old, I will take care of you, 19
even when you have gray hair, I will carry you.
I made you and I will support you;
I will carry you and rescue you. 20
Yesaya 63:9
Konteks63:9 Through all that they suffered, he suffered too. 21
The messenger sent from his very presence 22 delivered them.
In his love and mercy he protected 23 them;
he lifted them up and carried them throughout ancient times. 24
Hosea 11:3-4
Konteks11:3 Yet it was I who led 25 Ephraim,
I took them by the arm;
but they did not acknowledge
that I had healed them. 26
11:4 I led them with leather 27 cords,
with leather 28 ropes;
I lifted the yoke 29 from their neck, 30
and gently fed them. 31
Kisah Para Rasul 13:18
Konteks13:18 For 32 a period of about forty years he put up with 33 them in the wilderness. 34
[32:11] 1 tn The prefixed verbal form is an imperfect, indicating habitual or typical behavior. The parallel verb (cf. “hovers” in the next line) is used in the same manner.
[32:11] 2 tn Heb “he”; the referent (the
[32:11] 3 tn The form of the suffix on this and the following verb forms (cf. “lifted him up”) indicates that the verbs are preterites, not imperfects. As such they simply state the action factually. The use of the preterite here suggests that the preceding verb (cf. “spread out”) is preterite as well.
[32:12] 4 tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing guidance during the period in view.
[19:4] 5 tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.
[19:4] 6 sn The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship.
[11:11] 7 tn The verb is the Hiphil of רָעַע (ra’a’, “to be evil”). Moses laments (with the rhetorical question) that God seems to have caused him evil.
[11:11] 8 tn The infinitive construct with the preposition is expressing the result of not finding favor with God (see R. J. Williams, Hebrew Syntax, 12-13, §57). What Moses is claiming is that because he has been given this burden God did not show him favor.
[11:12] 9 sn The questions Moses asks are rhetorical. He is actually affirming that they are not his people, that he did not produce them, but now is to support them. His point is that God produced this nation, but has put the burden of caring for their needs on him.
[11:12] 10 tn The verb means “to beget, give birth to.” The figurative image from procreation completes the parallel question, first the conceiving and second the giving birth to the nation.
[11:12] 11 tn The word אֹמֵן (’omen) is often translated “nurse,” but the form is a masculine form and would better be rendered as a “foster parent.” This does not work as well, though, with the יֹנֵק (yoneq), the “sucking child.” The two metaphors are simply designed to portray the duty of a parent to a child as a picture of Moses’ duty for the nation. The idea that it portrays God as a mother pushes it too far (see M. Noth, Numbers [OTL], 86-87).
[11:14] 12 tn The word order shows the emphasis: “I am not able, I by myself, to bear all this people.” The infinitive לָשֵׂאת (lase’t) serves as the direct object of the verb. The expression is figurative, for bearing or carrying the people means being responsible for all their needs and cares.
[11:14] 13 tn The subject of the verb “heavy” is unstated; in the context it probably refers to the people, or the burden of caring for the people. This responsibility was turning out to be a heavier responsibility than Moses anticipated. Alone he was totally inadequate.
[40:11] 14 tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.
[46:3] 15 tn Heb “house of Jacob”; TEV “descendants of Jacob.”
[46:3] 16 tn Heb “and all the remnant of the house of Israel.”
[46:3] 17 tn Heb “from the womb” (so NRSV); KJV “from the belly”; NAB “from your infancy.”
[46:3] 18 tn Heb “who have been lifted up from the womb.”
[46:4] 19 tn Heb “until old age, I am he” (NRSV similar); NLT “I will be your God throughout your lifetime.”
[46:4] 20 sn Unlike the weary idol gods, whose images must be carried by animals, the Lord carries his weary people.
[63:9] 21 tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).
[63:9] 22 tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”
[63:9] sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.
[63:9] 23 tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”
[63:9] 24 tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”
[11:3] 25 tn Or “taught Ephraim to walk” (so ASV, NAB, NASB, NIV, NRSV). The verb תִרְגַּלְתִּי (tirgalti, “I taught [him] to walk, I led [him]”; Tiphil perfect 1st person common singular from רָגַל, ragal, “to walk”) is an unusual verb stem: the Tiphil (properly Taphel) is attested three times in Biblical Hebrew (Hos 11:3; Jer 12:5; 22:15) and once in Biblical Aramaic (Ezra 4:7; see GKC 153 §55.h).
[11:3] 26 tn Or “that it was I who had healed them” (NIV, NLT similar).
[11:4] 27 tn Or “humane cords” or “cords of human kindness.” The noun אָדָם (’adam) is traditionally related to I אָדָם (“man”) and translated either literally or figuratively (as a metonymy of association for humane compassion): “cords of a man” (KJV, RSV margin, NASB), “cords of human kindness” (NIV, NCV), “human ties” (NJPS), “cords of compassion” (RSV). It is better to relate it to II אָדָם (“leather”; HALOT 14 s.v. אָדָם), as the parallelism with II אַהֲבָה (’ahavah, “leather”) suggests (see below). This homonymic root is well attested in Arabic ’adam (“skin”) and ’adim (“tanned skin; leather”). This better fits the context of 11:4 which compares Israel to a heifer: the
[11:4] 28 tn Or “ropes of love.” The noun אַהֲבָה (’ahava) is traditionally related to I אַהֲבָה (“love”; BDB 13 s.v. אַהֲבָה 2). This approach is adopted by most English translations: “bands of love” (KJV, RSV), “bonds of love” (NASB), “ties of love” (NIV), “cords of love” (NJPS). However, it is probably better to derive אַהֲבָה from the homonymic root II אַהֲבָה (“leather”; HALOT 18 s.v. II אַהֲבָה). This root is attested in Arabic and Ugaritic. It probably occurs in the description of Solomon’s sedan chair: “upholstered with purple linen, and lined with leather” (Song 3:10). This fits the context of 11:4 which compares Israel to a young heifer: the
[11:4] 29 tn Heb “And I was to them like those who lift a yoke.”
[11:4] 30 tn Heb “their jaws” (so KJV, ASV, NASB).
[11:4] 31 tn Heb “him.” This is regarded as a collective singular by most English versions and thus translated as a plural pronoun.
[13:18] 32 tn Grk “And for.” 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.
[13:18] 33 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
