Discovery Box1 Samuel 2:17
Context2:17 The sin of these young men was very great in the Lord’s sight, for they 1 treated the Lord’s offering with contempt.
1 Samuel 2:22
Context2:22 Now Eli was very old when he heard about everything that his sons used to do to all the people of Israel 2 and how they used to have sex with 3 the women who were stationed at the entrance to the tent of meeting.
Exodus 32:21
Context32:21 Moses said to Aaron, “What did this people do to you, that you have brought on them so great a sin?”
Exodus 32:1
Context32:1 4 When the people saw that Moses delayed 5 in coming down 6 from the mountain, they 7 gathered around Aaron and said to him, “Get up, 8 make us gods 9 that will go before us. As for this fellow Moses, 10 the man who brought us up from the land of Egypt, we do not know what 11 has become of him!”
Exodus 13:18-21
Context13:18 So God brought the people around by the way of the desert to the Red Sea, 12 and the Israelites went up from the land of Egypt prepared for battle. 13
13:19 Moses took the bones of Joseph with him, for Joseph 14 had made the Israelites solemnly swear, 15 “God will surely attend 16 to you, and you will carry 17 my bones up from this place with you.”
13:20 They journeyed from Sukkoth and camped in Etham, on the edge of the desert. 13:21 Now the Lord was going before them by day in a pillar of cloud to lead them in the way, and by night in a pillar of fire to give them light, 18 so that they could 19 travel day or night. 20
Exodus 15:1-2
Context15:1 21 Then Moses and the Israelites sang 22 this song to the Lord. They said, 23
“I will sing 24 to the Lord, for he has triumphed gloriously, 25
the horse and its rider 26 he has thrown into the sea.
15:2 The Lord 27 is my strength and my song, 28
and he has become my salvation.
This is my God, and I will praise him, 29
my father’s God, and I will exalt him.
Exodus 10:1
Context10:1 30 The Lord said 31 to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display 32 these signs of mine before him, 33
Malachi 2:8
Context2:8 You, however, have turned from the way. You have caused many to violate the law; 34 you have corrupted the covenant with Levi,” 35 says the Lord who rules over all.
Matthew 18:7
Context18:7 Woe to the world because of stumbling blocks! It 36 is necessary that stumbling blocks come, but woe to the person through whom they come.
Matthew 18:2
Context18:2 He called a child, had him stand among them,
Matthew 2:18
Context2:18 “A voice was heard in Ramah,
weeping and loud wailing, 37
Rachel weeping for her children,
and she did not want to be comforted, because they were 38 gone.” 39
Revelation 2:20
Context2:20 But I have this against you: You tolerate that 40 woman 41 Jezebel, 42 who calls herself a prophetess, and by her teaching deceives 43 my servants 44 to commit sexual immorality and to eat food sacrificed to idols. 45
[2:17] 1 tc Heb “the men,” which is absent from one medieval Hebrew
[2:22] 2 tn Heb “to all Israel.”
[32:1] 4 sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1-6), intercession (32:7-14), judgment (32:15-29), intercession again (32:30-33:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34,” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.
[32:1] 5 tn The meaning of this verb is properly “caused shame,” meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera’s chariots [S. R. Driver, Exodus, 349]).
[32:1] 6 tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.
[32:1] 8 tn The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy.
[32:1] 9 tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb – that they go before us).
[32:1] 10 tn The text has “this Moses.” But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.
[32:1] 11 tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).
[13:18] 12 tn The Hebrew term יַם־סוּף (Yam Suf) cannot be a genitive (“wilderness of the Red Sea”) because it follows a noun that is not in construct; instead, it must be an adverbial accusative, unless it is simply joined by apposition to “the wilderness” – the way to the wilderness [and] to the Red Sea (B. S. Childs, Exodus [OTL], 217).
[13:18] 13 tn The term חֲמֻשִׁים (khamushim) is placed first for emphasis; it forms a circumstantial clause, explaining how they went up. Unfortunately, it is a rare word with uncertain meaning. Most translations have something to do with “in battle array” or “prepared to fight” if need be (cf. Josh 1:14; 4:12). The Targum took it as “armed with weapons.” The LXX had “in the fifth generation.” Some have opted for “in five divisions.”
[13:19] 14 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
[13:19] 15 tn Heb “solemnly swear, saying” (so NASB). The construction uses the Hiphil infinitive absolute with the Hiphil perfect to stress that Joseph had made them take a solemn oath to carry his bones out of Egypt. “Saying” introduces the content of what Joseph said.
[13:19] 16 sn This verb appears also in 3:16 and 4:31. The repetition here is a reminder that God was doing what he had said he would do and what Joseph had expected.
[13:19] 17 tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows in the sequence of the imperfect tense before it, and so is equal to an imperfect of injunction (because of the solemn oath). Israel took Joseph’s bones with them as a sign of piety toward the past and as a symbol of their previous bond with Canaan (B. Jacob, Exodus, 380).
[13:21] 18 sn God chose to guide the people with a pillar of cloud in the day and one of fire at night, or, as a pillar of cloud and fire, since they represented his presence. God had already appeared to Moses in the fire of the bush, and so here again is revelation with fire. Whatever the exact nature of these things, they formed direct, visible revelations from God, who was guiding the people in a clear and unambiguous way. Both clouds and fire would again and again represent the presence of God in his power and majesty, guiding and protecting his people, by judging their enemies.
[13:21] 19 tn The infinitive construct here indicates the result of these manifestations – “so that they went” or “could go.”
[13:21] 20 tn These are adverbial accusatives of time.
[15:1] 21 sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.
[15:1] 22 tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).
[15:1] 23 tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.
[15:1] 24 tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).
[15:1] 25 tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”
[15:1] 26 sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”
[15:2] 27 tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”
[15:2] 28 tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.
[15:2] 29 tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.
[10:1] 30 sn The Egyptians dreaded locusts like every other ancient civilization. They had particular gods to whom they looked for help in such catastrophes. The locust-scaring deities of Greece and Asia were probably looked to in Egypt as well (especially in view of the origins in Egypt of so many of those religious ideas). The announcement of the plague falls into the now-familiar pattern. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. Yahweh explains that he has done this so that he might show his power, so that in turn they might declare his name from generation to generation. This point is stressed so often that it must not be minimized. God was laying the foundation of the faith for Israel – the sovereignty of Yahweh.
[10:1] 31 tn Heb “and Yahweh said.”
[10:1] 32 tn The verb is שִׁתִי (shiti, “I have put”); it is used here as a synonym for the verb שִׂים (sim). Yahweh placed the signs in his midst, where they will be obvious.
[10:1] 33 tn Heb “in his midst.”
[2:8] 34 tn The definite article embedded within בַּתּוֹרָה (battorah) may suggest that the Torah is in mind and not just “ordinary” priestly instruction, though it might refer to the instruction previously mentioned (v. 7).
[2:8] 35 tn Or “the Levitical covenant.”
[18:7] 36 tn Grk “For it.” Here γάρ (gar) has not been translated.
[2:18] 37 tc The LXX of Jer 38:15 (31:15 ET) has “lamentation, weeping, and loud wailing”; most later
[2:18] 38 tn Grk “are”; the Greek text uses a present tense verb.
[2:18] 39 sn A quotation from Jer 31:15.
[2:20] 40 tn The Greek article has been translated here with demonstrative force.
[2:20] 41 tc The ms evidence for γυναῖκα (gunaika, “woman”) alone includes {א C P 1611 2053 pc lat}. The ms evidence for the addition of “your” (σου, sou) includes A 1006 2351 ÏK pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important
[2:20] 42 sn Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1-5; 19:1-3; 21:5-24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.
[2:20] 43 tn Grk “teaches and deceives” (διδάσκει καὶ πλανᾷ, didaskei kai plana), a construction in which the first verb appears to specify the means by which the second is accomplished: “by her teaching, deceives…”
[2:20] 44 tn See the note on the word “servants” in 1:1.
[2:20] 45 sn To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29, which specifically prohibits Gentile Christians from engaging in these activities.
