Sermon Tone Analysis

Overall tone of the sermon

This automated analysis scores the text on the likely presence of emotional, language, and social tones. There are no right or wrong scores; this is just an indication of tones readers or listeners may pick up from the text.
A score of 0.5 or higher indicates the tone is likely present.
Emotion Tone
Anger
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Disgust
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Fear
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Joy
0.61LIKELY
Sadness
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Language Tone
Analytical
0.89LIKELY
Confident
0.67LIKELY
Tentative
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Social Tone
Openness
0.94LIKELY
Conscientiousness
0.27UNLIKELY
Extraversion
0.21UNLIKELY
Agreeableness
0.21UNLIKELY
Emotional Range
0.4UNLIKELY

Tone of specific sentences

Tones
Emotion
Anger
Disgust
Fear
Joy
Sadness
Language
Analytical
Confident
Tentative
Social Tendencies
Openness
Conscientiousness
Extraversion
Agreeableness
Emotional Range
Anger
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Introduction
.....
Background
He Sees Our Plight
3:7–10.
land of milk and honey.
The land of Canaan is described as a land “flowing with milk and honey.”
This refers to the bounty of the land for a pastoral lifestyle, but not necessarily in terms of agriculture.
Milk is the product of herds, while honey represents a natural resource, probably the syrup of the date rather than bees’ honey.
A similar expression to this is found in the Ugaritic epic of Baal and Mot that describes the return of fertility to the land in terms of the wadis flowing with honey.
Egyptian texts as early as the Story of Sinuhe describe the land of Canaan as rich in natural resources as well as in cultivated produce
Verse 7 summarizes the plight of the Israelites in their forced labor with four terms: “misery … crying out … slave drivers … suffering.”
With three verbs God announced his compassion: “I have indeed seen … I have heard them … I am concerned.”33
The first of these, “I have indeed seen” (rāʾōh rāʾı̂tı̂) involves the Hebrew infinitive absolute construction, which connotes the sense “I have carefully watched” or “I have paid very close attention to,” thus by itself indicating the intensity of God’s interest in the misery of his people.
Note also that God called Israel “my people,” echoing but also more grandly superseding Moses’ reference to “his own people” in 2:11.
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