Exodus 16:8-10

16:8 Moses said, “You will know this ¹  when the Lord gives you ²  meat to eat in the evening and bread in the morning to satisfy you, because the Lord has heard your murmurings that you are murmuring against him. As for us, what are we? ³  Your murmurings are not against us, ⁴  but against the Lord.”

16:9 Then Moses said to Aaron, “Tell the whole community ⁵  of the Israelites, ‘Come ⁶  before the Lord, because he has heard your murmurings.’”

16:10 As Aaron spoke ⁷  to the whole community of the Israelites and they looked toward the desert, there the glory of the Lord ⁸  appeared ⁹  in the cloud,

Numbers 21:5

21:5 And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness, for there is no bread or water, and we ¹⁰  detest this worthless ¹¹  food.”

Numbers 21:2

21:2 So Israel made a vow ¹²  to the Lord and said, “If you will indeed deliver ¹³  this people into our ¹⁴  hand, then we will utterly destroy ¹⁵  their cities.”

Numbers 32:19

32:19 For we will not accept any inheritance on the other side of the Jordan River ¹⁶  and beyond, because our inheritance has come to us on this eastern side of the Jordan.”

Job 34:37

34:37 For he adds transgression ¹⁷  to his sin;

in our midst he claps his hands, ¹⁸ 

and multiplies his words against God.”

Romans 9:20

9:20 But who indeed are you – a mere human being ¹⁹  – to talk back to God? ²⁰  Does what is molded say to the molder, “Why have you made me like this?” ²¹ 

Revelation 13:6

13:6 So ²²  the beast ²³  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ²⁴  that is, those who dwell in heaven.

[16:8]  ¹ tn “You will know this” has been added to make the line smooth. Because of the abruptness of the lines in the verse, and the repetition with v. 7, B. S. Childs (Exodus [OTL], 273) thinks that v. 8 is merely a repetition by scribal error – even though the versions render it as the MT has it. But B. Jacob (Exodus, 447) suggests that the contrast with vv. 6 and 7 is important for another reason – there Moses and Aaron speak, and it is smooth and effective, but here only Moses speaks, and it is labored and clumsy. “We should realize that Moses had properly claimed to be no public speaker.”

[16:8]  ² tn Here again is an infinitive construct with the preposition forming a temporal clause.

[16:8]  ³ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers.

[16:8]  ⁴ tn The word order is “not against us [are] your murmurings.”

[16:9]  ⁵ tn Or “congregation” (KJV, ASV, NASB, NRSV); the same word occurs in v. 10.

[16:9]  ⁶ tn The verb means “approach, draw near.” It is used in the Torah of drawing near for religious purposes. It is possible that some sacrifice was involved here, but no mention is made of that.

[16:10]  ⁷ tn Heb “and it was as Aaron spoke.” The construction uses the temporal indicator and then the Piel infinitive construct followed by the subjective genitive “Aaron.”

[16:10]  ⁸ sn S. R. Driver says, “A brilliant glow of fire…symbolizing Jehovah’s presence, gleamed through the cloud, resting…on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold” (Exodus, 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3, et al.). A Hebrew word often translated “behold” or “lo” introduces the surprising sight.

[16:10]  ⁹ tn The verb is the Niphal perfect of the verb “to see” – “it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject – “he appeared.”

[21:5]  ¹⁰ tn Heb “our souls.”

[21:5]  ¹¹ tn The Israelites’ opinion about the manna was clear enough – “worthless.” The word used is קְלֹקֵל (qÿloqel, “good for nothing, worthless, miserable”).

[21:2]  ¹² tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.

[21:2]  ¹³ tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”

[21:2]  ¹⁴ tn Heb “my.”

[21:2]  ¹⁵ tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.

[32:19]  ¹⁶ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[34:37]  ¹⁷ tn Although frequently translated “rebellion,” the basic meaning of this Hebrew term is “transgression.”

[34:37]  ¹⁸ tc If this reading stands, it would mean that Job shows contempt, meaning that he mocks them and accuses God. It is a bold touch, but workable. Of the many suggested emendations, Dhorme alters some of the vowels and obtains a reading “and casts doubt among us,” and then takes “transgression” from the first colon for the complement. Some commentators simply delete the line.

[9:20]  ¹⁹ tn Grk “O man.”

[9:20]  ²⁰ tn Grk “On the contrary, O man, who are you to talk back to God?”

[9:20]  ²¹ sn A quotation from Isa 29:16; 45:9.

[13:6]  ²² tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ²³ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ²⁴ tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).