4:14 Then the Lord became angry with 1 Moses, and he said, “What about 2 your brother Aaron the Levite? 3 I know that he can speak very well. 4 Moreover, he is coming 5 to meet you, and when he sees you he will be glad in his heart. 6
11:1 You must love the Lord your God and do what he requires; keep his statutes, ordinances, and commandments 15 at all times.
78:58 They made him angry with their pagan shrines, 18
and made him jealous with their idols.
78:59 God heard and was angry;
he completely rejected Israel.
78:60 He abandoned 19 the sanctuary at Shiloh,
the tent where he lived among men.
90:7 Yes, 20 we are consumed by your anger;
we are terrified by your wrath.
90:8 You are aware of our sins; 21
you even know about our hidden sins. 22
1 tn Heb “and the anger of Yahweh burned against.”
2 tn Heb “Is not” or perhaps “Is [there] not.”
3 sn S. R. Driver (Exodus, 29) suggests that the term “Levite” may refer to a profession rather than ancestry here, because both Moses and Aaron were from the tribe of Levi and there would be little point in noting that ancestry for Aaron. In thinking through the difficult problem of the identity of Levites, he cites McNeile as saying “the Levite” referred to one who had had official training as a priest (cf. Judg 17:7, where a member of the tribe of Judah was a Levite). If it was the duty of the priest to give “torah” – to teach – then some training in the power of language would have been in order.
4 tn The construction uses the Piel infinitive absolute and the Piel imperfect to express the idea that he spoke very well: דַבֵּר יְדַבֵּר (dabber yÿdabber).
5 tn The particle הִנֵּה (hinneh) with the participle points to the imminent future; it means “he is about to come” or “here he is coming.”
6 sn It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is interested in more significant things. The implication is that Aaron will rejoice because of the revelation of God to Moses and the plan to deliver Israel from bondage (see B. Jacob, Exodus, 93).
7 tn Heb “the
8 tn Heb “much to you” (an idiom).
9 tn Heb “Aaron.” The pronoun is used in the translation to avoid redundancy.
10 sn Anakites. See note on this term in Deut 1:28.
11 tn Heb “great and tall.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “strong,” NIV, NCV, NRSV, NLT).
12 tn Heb “repeat” (so NLT). If from the root I שָׁנַן (shanan), the verb means essentially to “engrave,” that is, “to teach incisively” (Piel); note NAB “Drill them into your children.” Cf. BDB 1041-42 s.v.
13 tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”
14 tn Heb “listen to,” that is, obey.
15 tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow – חֻקֹּת (khuqot), מִשְׁפָּטִים (mishppatim), and מִצְוֹת (mitsot).
16 tn Heb “our eyes.” This is a figure of speech known as synecdoche in which the part (the eyes) is put for the whole (the entire person).
17 tn Heb “seen”; the implied object (the crime committed) has been specified in the translation for clarity.
18 tn Traditionally, “high places.”
19 tn Or “rejected.”
20 tn Or “for.”
21 tn Heb “you set our sins in front of you.”
22 tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.