Discovery BoxActs 3:13
Context3:13 The God of Abraham, Isaac, and Jacob, 1 the God of our forefathers, 2 has glorified 3 his servant 4 Jesus, whom you handed over and rejected 5 in the presence of Pilate after he had decided 6 to release him.
Acts 5:30
Context5:30 The God of our forefathers 7 raised up Jesus, whom you seized and killed by hanging him on a tree. 8
Acts 13:17
Context13:17 The God of this people Israel 9 chose our ancestors 10 and made the people great 11 during their stay as foreigners 12 in the country 13 of Egypt, and with uplifted arm 14 he led them out of it.
Acts 24:14
Context24:14 But I confess this to you, that I worship 15 the God of our ancestors 16 according to the Way (which they call a sect), believing everything that is according to the law 17 and that is written in the prophets.
Exodus 3:13-16
Context3:13 Moses said 18 to God, “If 19 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?’ 20 – what should I say 21 to them?”
3:14 God said to Moses, “I am that I am.” 22 And he said, “You must say this 23 to the Israelites, ‘I am has sent me to you.’” 3:15 God also said to Moses, “You must say this to the Israelites, ‘The Lord 24 – the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob – has sent me to you. This is my name 25 forever, and this is my memorial from generation to generation.’ 26
3:16 “Go and bring together 27 the elders of Israel and tell them, ‘The Lord, the God of your fathers, 28 appeared 29 to me – the God of Abraham, Isaac, and Jacob – saying, “I have attended carefully 30 to you and to what has been done 31 to you in Egypt,
Exodus 15:2
Context15:2 The Lord 32 is my strength and my song, 33
and he has become my salvation.
This is my God, and I will praise him, 34
my father’s God, and I will exalt him.
Exodus 15:2
Context15:2 The Lord 35 is my strength and my song, 36
and he has become my salvation.
This is my God, and I will praise him, 37
my father’s God, and I will exalt him.
Exodus 21:22
Context21:22 “If men fight and hit a pregnant woman and her child is born prematurely, 38 but there is no serious injury, he will surely be punished in accordance with what the woman’s husband demands of him, and he will pay what the court decides. 39
Exodus 21:1
Context21:1 40 “These are the decisions that you will set before them:
Exodus 12:17
Context12:17 So you will keep the Feast of Unleavened Bread, because on this very 41 day I brought your regiments 42 out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance. 43
Exodus 12:1
Context12:1 44 The Lord said 45 to Moses and Aaron in the land of Egypt, 46
Exodus 29:18
Context29:18 and burn 47 the whole ram on the altar. It is a burnt offering 48 to the Lord, a soothing aroma; it is an offering made by fire 49 to the Lord. 50
Exodus 29:2
Context29:2 and 51 bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread 52 with oil – you are to make them using 53 fine wheat flour.
Exodus 28:25
Context28:25 the other 54 two ends of the two chains you will attach to the two settings and then attach them 55 to the shoulder pieces of the ephod at the front of it.
Exodus 30:19
Context30:19 and Aaron and his sons must wash their hands and their feet from it. 56
Ezra 7:27
Context7:27 57 Blessed be the Lord God of our fathers, who so moved in the heart of the king to so honor the temple of the Lord which is in Jerusalem!
Daniel 2:23
Context2:23 O God of my fathers, I acknowledge and glorify you,
for you have bestowed wisdom and power on me.
Now you have enabled me to understand what I 58 requested from you.
For you have enabled me to understand the king’s dilemma.” 59
[3:13] 1 tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì74 א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA27 has the words in brackets, indicating doubts as to their authenticity.
[3:13] 2 tn Or “ancestors”; Grk “fathers.”
[3:13] 3 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 4 sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.
[3:13] 5 tn Or “denied,” “disowned.”
[3:13] 6 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[5:30] 7 tn Or “ancestors”; Grk “fathers.”
[5:30] 8 tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.
[13:17] 9 tn Or “people of Israel.”
[13:17] 10 tn Or “forefathers”; Grk “fathers.”
[13:17] 11 tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.
[13:17] 12 tn Or “as resident aliens.”
[13:17] 14 sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.
[24:14] 16 tn Or “forefathers”; Grk “fathers.”
[24:14] 17 sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.
[3:13] 18 tn Heb “And Moses said.”
[3:13] 19 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] 20 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] 21 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.
[3:14] 22 tn The verb form used here is אֶהְיֶה (’ehyeh), the Qal imperfect, first person common singular, of the verb הָיָה (haya, “to be”). It forms an excellent paronomasia with the name. So when God used the verb to express his name, he used this form saying, “
[3:14] 23 tn Or “Thus you shall say” (also in the following verse). The word “must” in the translation conveys the instructional and imperatival force of the statement.
[3:15] 24 sn Heb “Yahweh,” traditionally rendered “the
[3:15] 25 sn The words “name” and “memorial” are at the heart of the two parallel clauses that form a poetic pair. The Hebrew word “remembrance” is a poetical synonym for “name” (cf. Job 18:17; Ps 135:13; Prov 10:7; Isa 26:8) and conveys the idea that the nature or character of the person is to be remembered and praised (S. R. Driver, Exodus, 24).
[3:15] 26 tn The repetition of “generation” in this expression serves as a periphrasis for the superlative: “to the remotest generation” (GKC 432 §133.l).
[3:16] 27 tn The form is the perfect tense with the sequential vav (ו) linking the nuance to the imperative that precedes it. Since the imperative calls for immediate action, this form either carries the same emphasis, or instructs action that immediately follows it. This applies likewise to “say,” which follows.
[3:16] 28 sn “The God of your fathers” is in simple apposition to the name “the
[3:16] 29 tn The form is the Niphal perfect of the verb “to see.” See the note on “appeared” in 3:2.
[3:16] 30 tn The verb פָּקַד (paqad) has traditionally been rendered “to visit.” This only partially communicates the point of the word. When God “visited” someone, it meant that he intervened in their lives to change their circumstances or their destiny. When he visited the Amalekites, he destroyed them (1 Sam 15:2). When he visited Sarah, he provided the long awaited child (Gen 21:1). It refers to God’s active involvement in human affairs for blessing or for cursing. Here it would mean that God had begun to act to deliver the Israelites from bondage and give them the blessings of the covenant. The form is joined here with the infinitive absolute to underscore the certainty – “I have indeed visited you.” Some translate it “remember”; others say “watch over.” These do not capture the idea of intervention to bless, and often with the idea of vengeance or judgment on the oppressors. If God were to visit what the Egyptians did, he would stop the oppression and also bring retribution for it. The nuance of the perfect tense could be a perfect of resolve (“I have decided to visit”), or an instantaneous perfect ( “I hereby visit”), or a prophetic perfect (“I have visited” = “I will visit”). The infinitive absolute reinforces the statement (so “carefully”), the rendering “attended to” attempts to convey the ideas of personal presence, mental awareness, and action, as when a nurse or physician “attends” a patient.
[3:16] 31 tn The second object for the verb is the passive participle הֶעָשׂוּי (he’asuy). To say that God has visited the oppression (or “attended to” it) affirms that God has decided to judge the oppressing people as he blesses Israel.
[15:2] 32 tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”
[15:2] 33 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] 34 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.
[15:2] 35 tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”
[15:2] 36 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] 37 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.
[21:22] 38 tn This line has occasioned a good deal of discussion. It may indicate that the child was killed, as in a miscarriage; or it may mean that there was a premature birth. The latter view is taken here because of the way the whole section is written: (1) “her children come out” reflects a birth and not the loss of children, (2) there is no serious damage, and (3) payment is to be set for any remuneration. The word אָסוֹן (’ason) is translated “serious damage.” The word was taken in Mekilta to mean “death.” U. Cassuto says the point of the phrase is that neither the woman or the children that are born die (Exodus, 275). But see among the literature on this: M. G. Kline, “Lex Talionis and the Human Fetus,” JETS 20 (1977): 193-201; W. House, “Miscarriage or Premature Birth: Additional Thoughts on Exodus 21:22-25,” WTJ 41 (1978): 108-23; S. E. Loewenstamm, “Exodus XXI 22-25,” VT 27 (1977): 352-60.
[21:22] 39 tn The word בִּפְלִלִים (biflilim) means “with arbitrators.” The point then seems to be that the amount of remuneration for damages that was fixed by the husband had to be approved by the courts. S. R. Driver mentions an alternative to this unusual reading presented by Budde, reading בנפלים as “untimely birth” (Exodus, 219). See also E. A. Speiser, “The Stem PLL in Hebrew,” JBL 82 (1963): 301-6.
[21:1] 40 sn There follows now a series of rulings called “the decisions” or “the judgments” (הַמִּשְׁפָּטִים, hammishpatim). A precept is stated, and then various cases in which the law is applicable are examined. These rulings are all in harmony with the Decalogue that has just been given and can be grouped into three categories: civil or criminal laws, religious or cultic laws, and moral or humanitarian laws. The civil and criminal laws make up most of chap. 21; the next two chapters mix the other kinds of laws. Among the many studies of this section of the book are F. C. Fensham, “The Role of the Lord in the Legal Sections of the Covenant Code,” VT 26 (1976): 262-74; S. Paul, “Unrecognized Biblical Legal Idioms in Light of Comparative Akkadian Expressions,” RB 86 (1979): 231-39; M. Galston, “The Purpose of the Law According to Maimonides,” JQR 69 (1978): 27-51.
[12:17] 41 tn Heb “on the bone of this day.” The expression means “the substance of the day,” the day itself, the very day (S. R. Driver, Exodus, 95).
[12:17] 42 tn The word is “armies” or “divisions” (see Exod 6:26 and the note there; cf. also 7:4). The narrative will continue to portray Israel as a mighty army, marching forth in its divisions.
[12:17] 43 tn See Exod 12:14.
[12:1] 44 sn Chapter 12 details the culmination of the ten plagues on Egypt and the beginning of the actual deliverance from bondage. Moreover, the celebration of this festival of Passover was to become a central part of the holy calendar of Israel. The contents of this chapter have significance for NT studies as well, since the Passover was a type of the death of Jesus. The structure of this section before the crossing of the sea is as follows: the institution of the Passover (12:1-28), the night of farewell and departure (12:29-42), slaves and strangers (12:43-51), and the laws of the firstborn (13:1-16). In this immediate section there is the institution of the Passover itself (12:1-13), then the Unleavened Bread (12:14-20), and then the report of the response of the people (12:21-28).
[12:1] 45 tn Heb “and Yahweh said.”
[29:18] 47 tn Heb “turn to sweet smoke.”
[29:18] 48 sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.
[29:18] 49 tn The word אִשֶּׁה (’isheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).
[29:18] 50 sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the
[29:2] 51 sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.
[29:2] 52 tn Or “anointed” (KJV, ASV).
[29:2] 53 tn The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.
[28:25] 54 tn Here “the other” has been supplied.
[28:25] 55 tn Here “them” has been supplied.
[30:19] 56 tn That is, from water from it.
[7:27] 57 sn At this point the language of the book reverts from Aramaic (7:12-26) back to Hebrew.
[2:23] 58 tn Aram “we.” Various explanations have been offered for the plural, but it is probably best understood as the editorial plural; so also with “me” later in this verse.
