Keluaran 3:7

3:7 The Lord said, “I have surely seen ¹  the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. ² 

Keluaran 4:31

4:31 and the people believed. When they heard ³  that the Lord had attended to ⁴  the Israelites and that he had seen their affliction, they bowed down close to the ground. ⁵ 

Ulangan 26:7

26:7 So we cried out to the Lord, the God of our ancestors, and he ⁶  heard us and saw our humiliation, toil, and oppression.

Ulangan 26:1

Presentation of the First Fruits

26:1 When ⁷  you enter the land that the Lord your God is giving you as an inheritance, and you occupy it and live in it,

1 Samuel 1:11

1:11 She made a vow saying, “O Lord of hosts, if you will look with compassion ⁸  on the suffering of your female servant, ⁹  remembering me and not forgetting your servant, and give a male child ¹⁰  to your servant, then I will dedicate him to the Lord all the days of his life. His hair will never be cut.” ¹¹ 

1 Samuel 1:20

1:20 After some time Hannah became pregnant and gave birth to a son. She named him Samuel, thinking, “I asked the Lord for him. ¹² 

1 Samuel 1:2

1:2 He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Now Peninnah had children, but Hannah was childless.

1 Samuel 16:12

16:12 So Jesse had him brought in. ¹³  Now he was ruddy, with attractive eyes and a handsome appearance. The Lord said, “Go and anoint him. This is the one!”

Mazmur 25:18

25:18 See my pain and suffering!

Forgive all my sins! ¹⁴ 

Mazmur 106:44

106:44 Yet he took notice of their distress,

when he heard their cry for help.

Lukas 1:25

1:25 “This is what ¹⁵  the Lord has done for me at the time ¹⁶  when he has been gracious to me, ¹⁷  to take away my disgrace ¹⁸  among people.” ¹⁹ 

[3:7]  ¹ 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]  ² 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.

[4:31]  ³ tc The LXX (Greek OT) has “and they rejoiced,” probably reading וַיִּשְׂמְחוּ (vayyismÿkhu) instead of what the MT reading, וַיִּשְׂמְעוּ (vayyismÿ’u, “and they heard”). To rejoice would have seemed a natural response of the people at the news, and the words sound similar in Hebrew.

[4:31]  tn The form is the preterite with the vav consecutive, “and they heard.” It clearly is a temporal clause subordinate to the following verbs that report how they bowed and worshiped. But it is also in sequence to the preceding: they believed, and then they bowed when they heard.

[4:31]  ⁴ tn Or “intervened for.” The word פָּקַד (paqad) has traditionally been translated “visited,” which is open to many interpretations. It means that God intervened in the life of the Israelites to bless them with the fulfillment of the promises. It says more than that he took notice of them, took pity on them, or remembered them. He had not yet fulfilled the promises, but he had begun to act by calling Moses and Aaron. The translation “attended to” attempts to capture that much.

[4:31]  ⁵ tn The verb וַיִּשְׁתַּחֲוּוּ (vayyishtakhavu) is usually rendered “worshiped.” More specifically, the verbal root חָוָה (khava) in the hishtaphel stem means “to cause oneself to be low to the ground.” While there is nothing wrong with giving it a general translation of “worship,” it may be better in a passage like this to take it in conjunction with the other verb (“bow”) as a verbal hendiadys, using it as an adverb to that verb. The implication is certainly that they prayed, or praised, and performed some other aspect of worship, but the text may just be describing it from their posture of worship. With this response, all the fears of Moses are swept aside – they believed and they were thankful to God.

[26:7]  ⁶ tn Heb “the Lord.” See note on “he” in 26:2.

[26:1]  ⁷ tn Heb “and it will come to pass that.”

[1:11]  ⁸ tn Heb “if looking you look.” The expression can refer, as here, to looking favorably upon another, in this case with compassion.

[1:11]  ⁹ tn Heb “handmaid.” The use of this term (translated two more times in this verse and once each in vv. 16, 17 simply as “servant” for stylistic reasons) is an expression of humility.

[1:11]  ¹⁰ tn Heb “seed of men.”

[1:11]  ¹¹ tn Heb “a razor will not go up upon his head.”

[1:20]  ¹² tn Heb “because from the Lord I asked him.” The name “Samuel” sounds like the Hebrew verb translated “asked.” The explanation of the meaning of the name “Samuel” that is provided in v. 20 is not a strict etymology. It seems to suggest that the first part of the name is derived from the Hebrew root שׁאל (sh’l, “to ask”), but the consonants do not support this. Nor is it likely that the name comes from the root שׁמא (shm’, “to hear”), for the same reason. It more probably derives from שֶׁם (shem, “name”), so that “Samuel” means “name of God.” Verse 20 therefore does not set forth a linguistic explanation of the meaning of the name, but rather draws a parallel between similar sounds. This figure of speech is known as paronomasia.

[16:12]  ¹³ tn Heb “and he sent and brought him.”

[25:18]  ¹⁴ tn Heb “lift up all my sins.”

[1:25]  ¹⁵ tn Grk “Thus.”

[1:25]  ¹⁶ tn Grk “in the days.”

[1:25]  ¹⁷ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ¹⁸ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ¹⁹ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.