32:11 But Moses sought the favor 1 of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand? 32:12 Why 2 should the Egyptians say, 3 ‘For evil 4 he led them out to kill them in the mountains and to destroy 5 them from the face of the earth’? Turn from your burning anger, and relent 6 of this evil against your people. 32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants 7 like the stars of heaven, and all this land that I have spoken about 8 I will give to your descendants, 9 and they will inherit it forever.’”
7:2 Joshua sent men from Jericho 14 to Ai (which is located near Beth Aven, east of Bethel 15 ) and instructed them, “Go up and spy on the land.” So the men went up and spied on Ai.
18:1 The entire Israelite community assembled at Shiloh and there they set up the tent of meeting. 16 Though they had subdued the land, 17
18:1 The entire Israelite community assembled at Shiloh and there they set up the tent of meeting. 18 Though they had subdued the land, 19
19:10 The third lot belonged to the tribe of Zebulun 20 by its clans. The border of their territory 21 extended to Sarid. 19:11 Their border went up westward to Maralah and touched Dabbesheth and the valley near 22 Jokneam. 19:12 From Sarid it turned eastward 23 to the territory of Kisloth Tabor, extended to Daberath, and went up to Japhia.
1 tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.
2 tn The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150.e).
3 tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.
4 tn The word “evil” means any kind of life-threatening or fatal calamity. “Evil” is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.
5 tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.
6 tn The verb “repent, relent” when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans (Gen 6:6). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.
7 tn Heb “your seed.”
8 tn “about” has been supplied.
9 tn Heb “seed.”
10 tn The verb is the Hiphil perfect of מוּת (mut), וְהֵמַתָּה (vÿhemattah). The vav (ו) consecutive makes this also a future time sequence verb, but again in a conditional clause.
11 tn Heb “as one man.”
12 tn Heb “and cut off our name.”
13 tn Heb “What will you do for your great name?”
14 map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
15 map For the location of Bethel see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
16 tn Heb “the tent of assembly.”
17 tn Heb “and the land was subdued before them.”
18 tn Heb “the tent of assembly.”
19 tn Heb “and the land was subdued before them.”
20 tn Heb “and the third lot came up for the sons of Zebulun.”
21 tn Or “inheritance.”
22 tn Heb “in front of”; perhaps “east of.”
23 tn Heb “eastward toward the rising of the sun.”
24 tn Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.
25 tn Heb “The two families which the
26 tn Heb “and my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.” The phrase “before them” refers to their estimation, their mental view (cf. BDB s.v. פָּנֶה II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. BDB s.v. עוֹד 1.a[b] for the usage of עוֹד [’od] here).
27 tn Aram “hand.” So also in v. 17.