Mark 11:18

11:18 The chief priests and the experts in the law ¹  heard it and they considered how they could assassinate ²  him, for they feared him, because the whole crowd was amazed by his teaching.

Exodus 11:3

11:3 (Now the Lord granted the people favor with ³  the Egyptians. Moreover, the man Moses was very great in the land of Egypt, respected by Pharaoh’s servants and by the Egyptian people.) ⁴ 

Exodus 11:1

The Tenth Blow: Death

11:1 ⁵ 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, ⁶  he will drive you out completely ⁷  from this place.

Exodus 21:20

21:20 “If a man strikes his male servant or his female servant with a staff so that he or she ⁸  dies as a result of the blow, ⁹  he will surely be punished. ¹⁰ 

Exodus 21:2

Hebrew Servants

21:2 ¹¹ “If you buy ¹²  a Hebrew servant, ¹³  he is to serve you for six years, but in the seventh year he will go out free ¹⁴  without paying anything. ¹⁵ 

Exodus 3:12-13

3:12 He replied, ¹⁶  “Surely I will be with you, ¹⁷  and this will be the sign ¹⁸  to you that I have sent you: When you bring the people out of Egypt, you and they will serve ¹⁹  God on this mountain.”

3:13 Moses said ²⁰  to God, “If ²¹  I go to the Israelites and tell them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ ²²  – what should I say ²³  to them?”

Exodus 6:21

6:21 The sons of Izhar were Korah, Nepheg, and Zikri.

Exodus 13:14

13:14 ²⁴ In the future, ²⁵  when your son asks you ²⁶  ‘What is this?’ ²⁷  you are to tell him, ‘With a mighty hand ²⁸  the Lord brought us out from Egypt, from the land of slavery. ²⁹ 

Exodus 13:2

13:2 “Set apart ³⁰  to me every firstborn male – the first offspring of every womb ³¹  among the Israelites, whether human or animal; it is mine.” ³² 

Exodus 24:2

24:2 Moses alone may come ³³  near the Lord, but the others ³⁴  must not come near, ³⁵  nor may the people go up with him.”

Exodus 24:15

24:15 Moses went up the mountain, and the cloud covered the mountain.

Exodus 24:2

24:2 Moses alone may come ³⁶  near the Lord, but the others ³⁷  must not come near, ³⁸  nor may the people go up with him.”

Exodus 26:5

26:5 You are to make fifty loops on the one curtain, and you are to make fifty loops on the end curtain which is on the second set, so that the loops are opposite one to another. ³⁹ 

Ezekiel 2:5-7

2:5 And as for them, ⁴⁰  whether they listen ⁴¹  or not – for they are a rebellious ⁴²  house ⁴³  – they will know that a prophet has been among them. 2:6 But you, son of man, do not fear them, and do not fear their words – even though briers ⁴⁴  and thorns ⁴⁵  surround you and you live among scorpions – do not fear their words and do not be terrified of the looks they give you, ⁴⁶  for they are a rebellious house! 2:7 You must speak my words to them whether they listen or not, for they are rebellious.

Daniel 4:18

4:18 “This is the dream that I, King Nebuchadnezzar, saw. Now you, Belteshazzar, declare its ⁴⁷  interpretation, for none of the wise men in ⁴⁸  my kingdom are able to make known to me the interpretation. But you can do so, for a spirit of the holy gods is in you.”

Daniel 4:27

4:27 Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.” ⁴⁹ 

Daniel 5:17

Daniel Interprets the Handwriting on the Wall

5:17 But Daniel replied to the king, “Keep your gifts, and give your rewards to someone else! However, I will read the writing for the king and make known its ⁵⁰  interpretation.

Matthew 14:5

14:5 Although ⁵¹  Herod ⁵²  wanted to kill John, ⁵³  he feared the crowd because they accepted John as a prophet.

Matthew 21:26

21:26 But if we say, ‘From people,’ we fear the crowd, for they all consider John to be a prophet.”

[11:18]  ¹ tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:18]  ² tn Grk “how they could destroy him.”

[11:3]  ³ tn Heb “in the eyes of.”

[11:3]  ⁴ 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.

[11:1]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[21:20]  ⁸ tn Heb “so that he”; the words “or she” have been supplied in the translation for stylistic reasons.

[21:20]  ⁹ tn Heb “under his hand.”

[21:20]  ¹⁰ tn Heb “will be avenged” (how is not specified).

[21:2]  ¹¹ sn See H. L. Elleson, “The Hebrew Slave: A Study in Early Israelite Society,” EvQ 45 (1973): 30-35; N. P. Lemche, “The Manumission of Slaves – The Fallow Year – The Sabbatical Year – The Jobel Year,” VT 26 (1976): 38-59, and “The ‘Hebrew Slave,’ Comments on the Slave Law – Ex. 21:2-11,” VT 25 (1975): 129-44.

[21:2]  ¹² tn The verbs in both the conditional clause and the following ruling are imperfect tense: “If you buy…then he will serve.” The second imperfect tense (the ruling) could be taken either as a specific future or an obligatory imperfect. Gesenius explains how the verb works in the conditional clauses here (see GKC 497 §159.bb).

[21:2]  ¹³ sn The interpretation of “Hebrew” in this verse is uncertain: (l) a gentilic ending, (2) a fellow Israelite, (3) or a class of mercenaries of the population (see W. C. Kaiser, Jr., “Exodus,” EBC 2:431). It seems likely that the term describes someone born a Hebrew, as opposed to a foreigner (S. R. Driver, Exodus, 210). The literature on this includes: M. P. Gray, “The Habiru-Hebrew Problem,” HUCA 29 (1958): 135-202.

[21:2]  ¹⁴ sn The word חָפְשִׁי (khofshi) means “free.” It is possible that there is some connection between this word and a technical term used in other cultures for a social class of emancipated slaves who were freemen again (see I. Mendelsohn, “New Light on the Hupsu,” BASOR 139 [1955]: 9-11).

[21:2]  ¹⁵ tn The adverb חִנָּם (hinnam) means “gratis, free”; it is related to the verb “to be gracious, show favor” and the noun “grace.”

[3:12]  ¹⁶ tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God.

[3:12]  ¹⁷ tn The particle כִּי (ki) has the asseverative use here, “surely, indeed,” which is frequently found with oaths (R. J. Williams, Hebrew Syntax, 73, §449). The imperfect tense אֶהְיֶה (’ehyeh) could be rendered as the future tense, “I will be” or the present tense “I am” with you. The future makes the better sense in this case, since the subject matter is the future mission. But since it is a stative verb, the form will also lend itself nicely to explaining the divine name – he is the One who is eternally present – “I am with you always.”

[3:12]  ¹⁸ sn In view of Moses’ hesitancy, a sign is necessary to support the promise. A sign is often an unusual or miraculous event that introduces, authenticates, or illustrates the message. One expects a direct connection between the sign and the message (for a helpful discussion, see S. Porúbcan, “The Word ’OT in Isaia 7,14,” CBQ 22 [1960]: 144-49). In this passage the sign is a confirming one, i.e., when Israel worships at the mountain that will be the proof that God delivered them from Egypt. Thus, the purpose of the exodus that makes possible the worship will be to prove that it was God who brought it about. In the meantime, Moses will have to trust in Yahweh.

[3:12]  ¹⁹ tn The verb תַּעַבְדוּן (ta’avdun, “you will serve”) is one of the foremost words for worship in the Torah. Keeping the commandments and serving Yahweh usually sum up the life of faith; the true worshiper seeks to obey him. The highest title anyone can have in the OT is “the servant of Yahweh.” The verb here could be rendered interpretively as “worship,” but it is better to keep it to the basic idea of serving because that emphasizes an important aspect of worship, and it highlights the change from Israel’s serving Egypt, which has been prominent in the earlier chapters. The words “and they” are supplied to clarify for English readers that the subject of the verb is plural (Moses and the people), unlike the other second person forms in vv. 10 and 12, which are singular.

[3:13]  ²⁰ tn Heb “And Moses said.”

[3:13]  ²¹ tn The particle הִנֵּה (hinneh) in this clause introduces the foundation for what comes later – the question. Moses is saying, “Suppose I do all this and they ask this question – what should I say?”

[3:13]  ²² sn There has been considerable debate about the name of Yahweh in the Pentateuch, primarily because of theories that have maintained that the name Yahweh was not known in antiquity (see also 6:3 and notes there). The argument of this whole section nullifies that view. The idea that God’s name was revealed only here raises the question of what he was called earlier. The word “God” is not a name. “El Shaddai” is used only a few times in Genesis. But Israel would not have had a nameless deity – especially since Genesis says that from the very beginning people were making proclamation of the name of Yahweh (Gen 4:26; 12:8). It is possible that they did not always need a name if they were convinced that only he existed and there was no other God. But probably what Moses was anticipating was the Israelites’ wanting to be sure that Moses came with a message from their God, and that some sign could prove it. They would have known his name (Yahweh), and they would have known the ways that he had manifested himself. It would do no good for Moses to come with a new name for God, for that would be like introducing them to a new God. That would in no way authenticate to them Moses’ call, only confuse; after all, they would not be expecting a new name – they had been praying to their covenant God all along. They would want to be sure that their covenant God actually had sent Moses. To satisfy the Israelites Moses would have had to have been familiar with the name Yahweh – as they were – and know that he appeared to individuals. They would also want to know if Yahweh had sent Moses, how this was going to work in their deliverance, because they had been crying to him for deliverance. As it turned out, the Israelites had less problem with this than Moses anticipated – they were delighted when he came. It is likely that much of this concern was Moses’ own need for assurance that this was indeed the God of the fathers and that the promised deliverance was now to take place.

[3:13]  ²³ tn The imperfect tense here has a deliberative nuance (“should”), for Moses is wondering what would be best to say when the Israelites want proof of the calling.

[13:14]  ²⁴ sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.

[13:14]  ²⁵ tn Heb “tomorrow.”

[13:14]  ²⁶ tn Heb “and it will be when your son will ask you.”

[13:14]  ²⁷ tn The question is cryptic; it simply says, “What is this?” but certainly refers to the custom just mentioned. It asks, “What does this mean?” or “Why do we do this?”

[13:14]  ²⁸ tn The expression is “with strength of hand,” making “hand” the genitive of specification. In translation “strength” becomes the modifier, because “hand” specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.

[13:14]  ²⁹ tn Heb “house of slaves.”

[13:2]  ³⁰ tn The verb “sanctify” is the Piel imperative of קָדַשׁ (qadash). In the Qal stem it means “be holy, be set apart, be distinct,” and in this stem “sanctify, set apart.”

[13:2]  ³¹ tn The word פֶּטֶּר (petter) means “that which opens”; this construction literally says, “that which opens every womb,” which means “the first offspring of every womb.” Verses 12 and 15 further indicate male offspring.

[13:2]  ³² tn Heb “to me it.” The preposition here expresses possession; the construction is simply “it [is, belongs] to me.”

[24:2]  ³³ tn The verb is a perfect tense with a vav (ו) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).

[24:2]  ³⁴ tn Heb “they.”

[24:2]  ³⁵ tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act – or not act in this case.

[24:2]  ³⁶ tn The verb is a perfect tense with a vav (ו) consecutive; it and the preceding perfect tense follow the imperative, and so have either a force of instruction, or, as taken here, are the equivalent of an imperfect tense (of permission).

[24:2]  ³⁷ tn Heb “they.”

[24:2]  ³⁸ tn Now the imperfect tense negated is used; here the prohibition would fit (“they will not come near”), or the obligatory (“they must not”) in which the subjects are obliged to act – or not act in this case.

[26:5]  ³⁹ tn Heb “a woman to her sister.”

[2:5]  ⁴⁰ tn Heb “they”; the phrase “And as for them” has been used in the translation for clarity.

[2:5]  ⁴¹ tn The Hebrew word implies obedience rather than mere hearing or paying attention.

[2:5]  ⁴² tn This Hebrew adjective is also used to describe the Israelites in Num 17:25 and Isa 30:9.

[2:5]  ⁴³ sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).

[2:6]  ⁴⁴ tn The Hebrew term occurs only here in the OT.

[2:6]  ⁴⁵ tn The Hebrew term is found elsewhere in the OT only in Ezek 28:24.

[2:6]  ⁴⁶ tn Heb “of their faces.”

[4:18]  ⁴⁷ tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew MSS; the Kethib is פִּשְׁרָא (pishra’, “the interpretation”); so also v. 16.

[4:18]  ⁴⁸ tn Aram “of.”

[4:27]  ⁴⁹ tn Aram “if there may be a lengthening to your prosperity.”

[5:17]  ⁵⁰ tn Or “the.”

[14:5]  ⁵¹ tn Here καί (kai) has not been translated.

[14:5]  ⁵² tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[14:5]  ⁵³ tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.