Keluaran 2:24

2:24 God heard their groaning, ¹  God remembered ²  his covenant with Abraham, with Isaac, and with Jacob,

Keluaran 2:2

2:2 The woman became pregnant ³  and gave birth to a son. When ⁴  she saw that ⁵  he was a healthy ⁶  child, she hid him for three months.

Kisah Para Rasul 13:4

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ⁷  sent out by the Holy Spirit, went down to Seleucia, ⁸  and from there they sailed to Cyprus. ⁹ 

Kisah Para Rasul 13:22-23

13:22 After removing him, God ¹⁰  raised up ¹¹  David their king. He testified about him: ¹²  ‘I have found David ¹³  the son of Jesse to be a man after my heart, ¹⁴  who will accomplish everything I want him to do.’ ¹⁵  13:23 From the descendants ¹⁶  of this man ¹⁷  God brought to Israel a Savior, Jesus, just as he promised. ¹⁸ 

Mazmur 12:5

12:5 “Because of the violence done to the oppressed, ¹⁹ 

because of the painful cries ²⁰  of the needy,

I will spring into action,” ²¹  says the Lord.

“I will provide the safety they so desperately desire.” ²² 

[2:24]  ¹ sn The word for this painfully intense “groaning” appears elsewhere to describe a response to having two broken arms (Ezek 30:24).

[2:24]  ² sn The two verbs “heard” and “remembered,” both preterites, say far more than they seem to say. The verb שָׁמַע (shama’, “to hear”) ordinarily includes responding to what is heard. It can even be found in idiomatic constructions meaning “to obey.” To say God heard their complaint means that God responded to it. Likewise, the verb זָכַר (zakhar, “to remember”) means to begin to act on the basis of what is remembered. A prayer to God that says, “Remember me,” is asking for more than mere recollection (see B. S. Childs, Memory and Tradition in Israel [SBT], 1-8). The structure of this section at the end of the chapter is powerful. There are four descriptions of the Israelites, with a fourfold reaction from God. On the Israelites’ side, they groaned (אָנַח [’anakh], נְאָקָה [nÿ’aqah]) and cried out (זָעַק [za’aq], שַׁוְעָה [shav’ah]) to God. On the divine side God heard (שָׁמָע, shama’) their groaning, remembered (זָכַר, zakhar) his covenant, looked (רָאָה, ra’ah) at the Israelites, and took notice (יָדַע, yada’) of them. These verbs emphasize God’s sympathy and compassion for the people. God is near to those in need; in fact, the deliverer had already been chosen. It is important to note at this point the repetition of the word “God.” The text is waiting to introduce the name “Yahweh” in a special way. Meanwhile, the fourfold repetition of “God” in vv. 24-25 is unusual and draws attention to the statements about his attention to Israel’s plight.

[2:2]  ³ tn Or “conceived” (KJV, ASV, NAB, NASB, NRSV).

[2:2]  ⁴ tn A preterite form with the vav consecutive can be subordinated to a following clause. What she saw stands as a reason for what she did: “when she saw…she hid him three months.”

[2:2]  ⁵ tn After verbs of perceiving or seeing there are frequently two objects, the formal accusative (“she saw him”) and then a noun clause that explains what it was about the child that she perceived (“that he was healthy”). See GKC 365 §117.h.

[2:2]  ⁶ tn Or “fine” (טוֹב, tov). The construction is parallel to phrases in the creation narrative (“and God saw that it was good,” Gen 1:4, 10, 12, 17, 21, 25, 31). B. Jacob says, “She looked upon her child with a joy similar to that of God upon His creation (Gen 1.4ff.)” (Exodus, 25).

[13:4]  ⁷ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ⁸ sn Seleucia was the port city of Antioch in Syria.

[13:4]  ⁹ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:22]  ¹⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹¹ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ¹² tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ¹³ sn A quotation from Ps 89:20.

[13:22]  ¹⁴ sn A quotation from 1 Sam 13:14.

[13:22]  ¹⁵ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ¹⁶ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ¹⁷ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ¹⁸ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[12:5]  ¹⁹ tn The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.

[12:5]  ²⁰ tn Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death (79:11; 102:20). The related verb is used of the painful groaning of those wounded in combat (Jer 51:52; Ezek 26:15) and of the mournful sighing of those in grief (Ezek 9:4; 24:17).

[12:5]  ²¹ tn Heb “I will rise up.”

[12:5]  ²² tn Heb “I will place in deliverance, he pants for it.” The final two words in Hebrew (יָפִיחַ לוֹ, yafiakh lo) comprise an asyndetic relative clause, “the one who pants for it.” “The one who pants” is the object of the verb “place” and the antecedent of the pronominal suffix (in the phrase “for it”) is “deliverance.” Another option is to translate, “I will place in deliverance the witness for him,” repointing יָפִיחַ (a Hiphil imperfect from פּוּחַ, puakh, “pant”) as יָפֵחַ (yafeakh), a noun meaning “witness.” In this case the Lord would be promising protection to those who have the courage to support the oppressed in the court of law. However, the first part of the verse focuses on the oppressed, not their advocates.